ابوسعید ابوالخیر و تأسیس قدرت‌دانش صوفیانه در نیشابور

 
The present study centers on the role of Abu Sa‘id Abul-Khayr in examining the processes underlying the establishment of the Sufi "power-knowledge" system in Neyshabur. The principal research question addresses an understudied gap: In what ways did Abu Sa‘id Abul-Khayr contribute to shaping identity markers for Sufism and structuring a new stratification within the Sufi community? Employing a genealogical methodology and a critical reassessment of foundational texts, the findings show that Abu Sa‘id, by distancing himself from the dominant ascetic and rigor-oriented discourse, purposefully redefined essential notions such as zuhd (asceticism), thereby opening the path for the integration of diverse social groups. Through the founding of the khanqah institution and the codification of collective living norms, he transformed Sufism from an individualistic path into an institutionalized order with broad social functions. The placement of this institution at the center of the bazaar, and its engagement with economic and political networks—among guilds, Seljuq rulers, women, futuwwa associations, ayyars, and Alids—granted Sufism unprecedented social leverage. Consequently, by bridging the world of early Sufis and emerging Sufi orders, Abu Sa‘id not only redefined Sufi identity but also laid the foundation for an extensive network of relations across various domains, thereby establishing the Sufi "power-knowledge" paradigm in Greater Khorasan.
Keywords: Abu Sa‘id Abul-Khayr, Sufism, Nishapur, Khanqah, Asceticism.
Introduction
Greater Khorasan, with Neyshabur at its center during the fourth and fifth centuries AH, emerged as the meeting point of diverse peoples and sects, and the birthplace of notable ascetics and Sufi masters. The region witnessed the flourishing of multiple Sufi schools and the composition of renowned mystical texts, framing it as a crucible of Sufism in the Islamic world. Despite this, the development and institutionalization of Sufi power-knowledge in this region remain insufficiently examined, especially as related to early Islamic epochs in eastern Iran. Conventional historiography tends to present Sufism as a homogeneous and unified tradition, often neglecting the ruptures and transitions in intellectual foundations across historical periods.
Abu Sa‘id Abul-Khayr stands as a transformative figure in this context. Previous scholarship has addressed aspects of his persona and spiritual path, such as his conviviality and place within the Khorasan school. However, these studies frequently overlook his foundational and innovative position in shaping new strata within Sufism and redefining its identity. This study investigates the mechanisms and historical conditions by which Sufi knowledge, particularly under Abu Sa‘id’s leadership in Nishapur, gained institutional legitimacy and engaged a broad social base.
Material and Methods
The research employs genealogical analysis and critical textual rereading, focusing on historical sources such as the hagiographies of Abu Sa‘id Abul-Khayr (e.g., Halat va Sokhanan-e Abu Sa‘id, Asrar al-Tawhid). This approach allows for the identification of discursive shifts, the mapping of new social relations, and analysis of the evolution of Sufi identity. The study specifically interrogates the instruments and factors—both internal and external—that contributed to the legitimation and flourishing of Sufi power-knowledge in fifth-century Neyshabur.
Discussion and Results
Shortly after Islamic expansion in the first century AH, ascetic practices spread throughout Iraq as a response to the materialism of Umayyad authorities. Over time, asceticism evolved into Sufism, incorporating philosophical concepts from Christianity, Greek and Buddhist traditions, and Islamic jurisprudence. Early Sufis emphasized fear of divine retribution and practiced profound ritual observance. However, from the third century onward, Sufism shifted away from austere asceticism towards theoretical contemplation, introducing concepts such as love, annihilation (fana), and subsistence (baqa). This discursive rupture facilitated Sufism’s transformation into a more inclusive and socially integrated path.
In Greater Khorasan, figures like Abu Sa‘id Abul-Khayr catalyzed further change. By distancing himself from the prevailing rhetoric of ascetic austerity, Abu Sa‘id redefined essential mystical concepts and established the khanqah as a central institution within the marketplace. This space facilitated economic and political engagement with various social groups, including guilds, Seljuq rulers, women, futuwwa groups, ayyars, and Alids. Such developments dissolved the class monopoly of ascetics and enabled the assimilation of diverse social strata into Sufism.
Abu Sa‘id’s innovation lay particularly in transforming Sufism from an individualized path into a communal, institutional order. The khanqah played a pivotal role in reproducing collective norms and fostering a vast network of social relations. By integrating the worldly and spiritual elements of Persian wisdom, Abu Sa‘id bridged the gap between early Sufi practices and emerging patterns of institutional Sufism, establishing new identity markers and recalibrating the stratification of the Sufi community.
Conclusion
Islamic Sufism in fifth-century Khorasan underwent substantial transformation through the innovations of Abu Sa‘id Abul-Khayr. The reevaluation and reinterpretation of mystical concepts, especially zuhd, catalyzed the dispersal of Sufi teachings among formerly excluded classes and social groups. Abu Sa‘id’s efforts in redefining key concepts and founding the khanqah elevated Sufism as an authoritative, organized force, deeply intertwined with all layers of society—rulers, guilds, futuwwa groups, women, and Alids. Consequently, Abu Sa‘id established a lasting paradigm of Sufi power-knowledge in the region, marking a critical transition in the history of Islamic mysticism.