II. International Seljuk Historical Geography Symposium FULL TEXT BOOK-I
THE FORMATION OF THE NISHABUR SCHOOL IN SUFISM AND ITS REPRESENTATIVES DURING THE SELJUK PERIOD
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Necmettin Erbakan Üniversitesi Yayınları
After the Seljuks assumed the political leadership of the Islamic world, they considered it their duty to resist the political, military and intellectual threats directed against it. For this purpose, they opened the Nizamiye Madrasas, which were the most important educational institutions of the period, and put them at the service of science, and took the necessary measures to strengthen the Sunni thought, of which they were representatives. While serving the development of religious sciences with these madrasas on the one hand, on the other hand, they prevented the infiltration of some wrong ideas from Shiite and Indian thought into Sufism. Sufism, which expresses the profound life of Islam, has been evaluated in three main stages: zuhd, sufism and the sect period. Over time, upon the emergence of some wrong views in the Islamic world that are contrary to the main sources, the sufis who adhere to the Book and the Sunnah have begun to reveal their falsity. As a result of this, Abraham b. Ethem (d.778) represented by Balkh and Haris al-Muhasibi (d.837), two main centers were formed, the Baghdad madrasa represented by. The madrasa of Belh later shifted to the side of Nishabur with Abu Nasr as-Serraj and replaced Belh with Nishabur. While the members of the Baghdad madrasa accepted the ideas that were in accordance with the Book and the Sunnah and adopted a method of rejecting those that were not in accordance, the members of the Nishabur madrasa were also composed of people with investigative characteristics in addition to adherence to the Book and the Sunnah, and they usually conveyed the views of the respected sufi sheikhs rather than their own opinions in their works This line, which started with as-Serraj, has continued to develop because it is parallel to the Sunni mission of Nizamiye madrasas. A large part of the important sufis who left their mark on the Seljuk period continued the line of this madrasah wrote works and spread Sufism. this way of thinking, which started with as-Serraj, was continued by asSulami, who followed his path, and then by his student al-Qusayri, Abu Ali Farmadi and Ghazali. These scholars are important sufis of the Seljuk period and influenced the sufis of the later period with their ideas, as well as developing an understanding of Sufism in parallel with the Sunni view, which is the general policy of the Seljuk State. Thus, the Nizamiya mission, which was opened for the purpose of strengthening Sunnism, was also reinforced with sufis who have similar thoughts. The issues mentioned in our communiqué will be processed in the light of the sources of the period
