Cumhuriyet İlahiyat Dergisi

Öz

Towards the end of the
Tābi‘ūn generation (the generation of Muslims who followed the Sahaba
[companions of the prophet Muhammad]), there was a search for a name through
history, for people who were members of Ahl as-Sunnah (people of the
tradition and the community of Muhammad [peace be upon him]), and were
distinguished from other people with their understanding of zuhd
(asceticism) and faqr (indigence), and their sensitivity to worship and
to abide by righteous deeds. In this process, any name other than Tasawwuf
(Islamic mysticism, commonly known as Sufism) was not generally accepted
because it was considered incomplete and inadequate in expressing the
knowledge, state, behavior, and approaches of Sufi. The debate about the origin
of the word Tasawwuf has continued from the first time to the present
day. Some authors have argued that the original word was not in Arabic and
hence it was not known during the time of Sahaba, while other authors
have argued that it was in Arabic and that it was known in the time of Sahaba.
Also, there were differences of opinion about the origin of the root word for Tasawwuf
among the authors who argued that the origin of the word Tasawwuf was
Arabic. When Sufi works are examined, it can be seen that each Sufi made many
descriptions of Tasawwuf in accordance with the subjects they cared
about and the state in which they lived. However, this study does not aim to
examine the terminological descriptions of the notions of Tasawwuf
expressed in the historical process, but to bring up some discussions about the
origin of the word and to examine some issues related to the subject.

Summary: There has been an
ongoing search for a name for the group who was a part of Ahl as-sunnah
and were distinguished from others with their outside appearances and zuhd
(asceticism), and made intensive efforts for the elimination of the heart (sense
of selfishness and ego). Some authors declared that this group was essentially
famous and known, but that a name was needed to distinguish them from other
people and to show their privileges. In the early days, some distinguishing
names such as abid, nasik, vari‘, zahid (following
are some of the descriptions/meanings of these names; one who prays a lot,
servant of God, extremely religious, someone who gave up earthly possessions
for God, etc.) were given to the pioneer Sufis. However, these names were not
seen as a distinguishing feature because they were also given to other non-Sufi
individuals, and the use of these names did not become widespread in later
times. In addition, since these names indicated only one characteristic of the
Sufi in terms of their meaning, they were considered incomplete and inadequate,
and there was a need for a more comprehensive name.

In addition to these names, there was also a search for new ones in
some regions. Among these names, some names such as fuqaraa (the poor), ghuraba (eccentric and noncomformist), sayyaheen (pilgrims), shiqaftiyyah (cave people), dju’iyyah (who eats just enough to survive), malamatiyya (someone who believes in the value of self-blame), nouriyyah (someone who is trying to reach the God's light [nour in Arabic]) and moqarraboon (blessed). Khorasan, Basra, Damascus, and Baghdad are the locations
where new names were searched for extensively. These names used in these
regions have not gained prevalence in the historical process either.

As a more
comprehensive name in the historical process, the word Tasawwuf/Sufiyyah
(sufism) was preferred. The word Sufism, which means "one who wears
wool", signifies an external meaning. However, the main distinguishing
feature of Sufi is not the external aspect, but the internal state and
scholarship/wisdom. In this context, the relationship between name and person
has always been the subject of discussion. Depending on the spiritual education
of Sufi, there will be constant changes in their spiritual state and wisdom.
There has been a lack of an encompassing name to express this change. Because
of this insufficiency, the word Tasawwuf, which includes external
meaning, has been accepted as an umbrella term, which also included the
internal meaning. In addition, because wearing wool garments was the custom of
elite servants of God such as prophets and saints, Sufis considered it
appropriate to be known by this name. Tasawwuf has been accepted as a
word that encompasses the meanings of words such as zuhd, faqr, vera’
(being afraid to sin), morality, adherence, nusq (praying for and
worshipping God). In this sense, Tasawwuf does not mean only morality, zuhd,
or worshipping. It refers to a feature that encompasses all of these and also
includes other meanings.

There are two
different views on whether the word Sufism was known and used during the times
of Muhammad (PBUH), Sahaba, and Tābi‘ūn. According to one view,
the term Tasawwuf was not known during this period. For this reason, the
advocates of this view accept Tasawwuf as a way of thinking and approach
which is formed by some non-Islamic influences such as Indian, Iranian,
Christian, Jewish, and Greek Philosophy. Contrary to this view, according to
some advocates, Tasawwuf was known and used not only during the time of
Muhammad (PBUH), Sahaba, and Tābi‘ūn, but also during Jahiliyyah
period (ignorance period in Arabia before the advent of Islam. Wool (Suf)
symbolized devotion during the Jahiliyyah period. When someone tied wool
around his neck and head, this movement meant devotion. There are apparent
connections between wool and sacrifice in some customs during the Jahiliyyah
period.

The fact that the word
Sufism does not appear in Qur'an verses and hadith (the record of
the words, actions, and approval of Muhammad [PBUH]) and that no one from the
two prominent generations of Islam, Sahaba, and Tābi‘ūn, was
called Sufi does not make it necessary to search for the origin of Tasawwuf
in non-Islamic sources. Because although Tasawwuf is not mentioned in
verses and hadith, there are some words such as Moqarraboon and Abrar
(good samaritan) which correspond to Sufi. The names Sahaba, and Tābi‘ūn
were the most honorable names for these two generations, this should explain
why no one in the Sahaba, and Tābi‘ūn generations used the name
Sufi or needed any other name. Although the name Sufi was not used as a word in
the time of Sahaba, it is known that the life of Sahaba is the
main premise of the Sufi lifestyle. For this reason, the Sufis took Sahaba
as an example, especially the Ashab al-Suffa (young, unmarried, and poor
Sahaba, who dwelled in the Suffas [shades] Muhammad [PBUH] built
near the Al-Masjid al-Nabawi [a mosque the prophet built while in
Medina]).

With the preference of
this word, discussions about the origin of the word have come up. Among these
discussions,  the most effective ones
were whether the origin of the word was Arabic and if so, what was the root
word. Authors such as Al-Qushayri and Ali Hujwiri did not accept
the word Sufism as an Arabic word. According to them, there was no comparison
showing that the word originally was Arabic. Whatever meaning is given, it is
not correct to derive the name Sufi from a root word in Arabic according to the
language rules. In this context, it is more appropriate that it is a moniker,
not a word derivative.

Contrary to Al-Qushayri
and Ali Hujwiri, authors such as Abu Nasr as-Sarraj, Abu Bakr
al-Kalabadhi, Sohrevardi, Ibn Taymiyyah, and Ibn Khaldun
accept the origin of the word as Arabic, but they disagree about the word
origin. Abu Nasr as-Sarraj, who is among the first sources of Tasawwuf,
stated that the word origin was Safa (enjoyment), while authors such as Abu
Bakr al-Kalabadhi, Sohrevardi, Ibn Taymiyyah, and Ibn Khaldun stated
it was the word Suf (wool). According to them, if the origin of the word
is accepted as Suf, in terms of vocabulary, the word becomes authentic
and the wording correct. According to al-Kalabadhi, the words put
forward about the origin were allied in terms of meaning, even if they appeared
different on the outside, and the meanings of all these names were collected in
the word Suf.