Early Renunciants as Hadīth Transmitters

Abstract

Maghribi Sufism is conventionally held to have grown from an earlier movement of austere-living ulema known especially as ṣulaḥā'. The present study reviews the biographical literature for the province of Africa (Ifrīqiyah), roughly present-day Tunisia, in the eighth and ninth centuries C.E. It confirms that leading jurisprudents were commonly (although not invariably) described as zuhhād (renunciants) and mutaʿabbidīn (worshippers). Other men were recognized predominantly for their renunciant lifestyles. There are few signs of mysticism, such as would characterize later Sufism. However, a notable stress on miracles already distinguishes the African tradition from contemporary renunciation elsewhere.Maghribi Sufism is conventionally held to have grown from an earlier movement of austereliving ulema known especially as ṣulaḥā'. The present study reviews the biographical literature for the province of Africa (Ifrīqiyah or Ifrīqiyā), roughly present-day Tunisia, in the period of Aghlabid rule (184-296 H./800-909 C.E.). 1 It confirms that leading jurisprudents were commonly (although not invariably) described as zuhhād (renunciants) and mutaʿabbidīn (worshippers). Other men were recognized predominantly for their renunciant lifestyles. There are few signs of mysticism, such as would characterize later Sufism.However, a notable stress on miracles already distinguishes the African tradition from contemporary renunciation in the East.

The Roots and Achievements of the Early Proto‐Sunni Movement: A Profile and Interpretation

“…Indeed, many of the earliest hadith transmitters prior to the 9 th century had themselves been ascetics or renunciants. 54 Early on, zuhd was generally understood as "a serious and single-minded devotion," 55 a "vigorous response to the ethical claims of the faith" 56 driven by a consciousness of the coming day of judgment and the vanity of worldly things. From this early conception zuhd went on to develop along two (Weberian) lines: one in an "mystical" direction, attended by emphases on hierarchy, specialization, and personal communion with an immanent God; the other in an "ascetic" or "moralistic" direction, attended by emphases on the equality of every member of the community, and the common duties owed by each member to a transcendent God.…”

The Rise of Early Sufism: A Survey of Recent Scholarship on its Social Dimensions

“…27 Similarly, Christopher Melchert has drawn on the _ had ıth literature to look at the changing perceptions of zuhh ad among _ had ıth folk. 28 Although earlier zuhh ad were respected by such circles, and figures such as Ibn _ Hanbal themselves wrote books on zuhd, it seems that by the 2nd ⁄ 8th century contemporary figures of zuhd were increasingly looked at with suspicion. This might be explained partly due to the increasing specialization in both _ had ıth study and zuhd practices, which put demands on time and attention and therefore made it harder to excel in both.…”