Acumen:
International Journal of
Multidisciplinary Research
ISSN: 3060-4745
IF(Impact Factor)10.41 / 2024
Volume 2, Issue 6
33
Acumen: International Journal of Multidisciplinary Research
THE ISSUE OF RELATIONSHIPS BETWEEN THE PERSON AND SOCIETY
IN THE TEACHING OF SUFIS
Yu.M.Yakubov
Associate Professor, Candidate of Philosophy, TSAU
Key words:
Tasawwuf (Sufism), Personality (Self), Social Relations, Nafs (Soul)
Training, Spiritual Perfection, Relationship with God, Ma‘rifah (Gnosis/Spiritual
Knowledge), Sufi Teachings, Social Responsibility
Abstract
This article provides a comprehensive study of the relationship between the
individual and society in the teachings of Tasawwuf (Sufism). It analyzes the concept
of the self in Sufi tradition, the paths to spiritual perfection through the training of the
nafs (soul), and the significance of this process in social life. Based on the views of
prominent mystics such as Al-Ghazali, Ibn Arabi, and Bahauddin Naqshband, the
article highlights the social responsibility of the individual and their harmony with
society. In a contemporary context, the role of Sufi values in the spiritual development
of the individual and the sustainable progress of society is demonstrated. The research
findings confirm that the teachings of Tasawwuf remain highly relevant for spiritual
renewal and social stability today.
Introduction.
Sufism is a direction that embodies the inner, spiritual and moral
aspects of Islamic thought, the main goal of which is to cleanse a person from sensual
vices and bring him closer to Allah. In this teaching, a person - as a person - is a being
striving for a higher spiritual world, and his main task is to know his "I", purify his
heart and become a perfect servant who benefits society. In the theory of Sufism, the
moral perfection of a person, spiritual purity, social responsibility and culture of
dealing with others are among the most important values. Sufism serves not only
individual spiritual development, but also to increase the potential of the social
environment. Historical sources show that individuals of the mystical direction -
sheikhs, ascetics, Sufis - actively participated in the establishment of such high
qualities in society as enlightenment, generosity, humanity, patience, justice and hard
work. They educated the broad masses of the people through their exemplary lives,
advice and practical activities. The individual and society, as interrelated social
phenomena, are a complementary and formative force. The individual is educated,
grows and matures in society; society, in turn, strengthens its moral, cultural and
Acumen:
International Journal of
Multidisciplinary Research
ISSN: 3060-4745
IF(Impact Factor)10.41 / 2024
Volume 2, Issue 6
34
Acumen: International Journal of Multidisciplinary Research
religious criteria through individuals. In the teachings of Sufism, these interactions
have a deep philosophical and practical content, emphasizing the moral responsibility
of a person not only to himself, but also to society as a whole. It is worth noting that
the spiritual and aesthetic aspects of Sufism - concepts such as remembrance, patience,
gratitude, trust, love, and extinction - are not only a means of harmonizing individual
spiritual states, but also a means of harmonizing social relations. They serve to establish
values such as tolerance, mutual respect, solidarity, and peace among people.
This article analyzes the relationship between the individual and society in
Sufism, its theoretical foundations and historical practice, based on the thoughts of
prominent Sufis. Through this, the relevance of the idea of the unity of the individual
and society, which lies in the deep layers of Islamic thought, is also revealed today.
The issue of the individual (man) occupies a central place in the philosophy of
Sufism. Like other religious movements, Sufism sees man as the greatest being of God,
but in addition to this, it places special emphasis on his inner spiritual world, the purity
of his soul and spiritual development. The individual is studied in Sufism on a deeper,
spiritual and moral level than the physical being. In Sufism, the concept of the
individual is directly related to God, and it is emphasized that his soul can be filled
with the light of God. From this point of view, a person needs to work not only with
the external world, but also with his inner world - his soul and spirit. This inner world
is considered by Sufis to be the most important area on the path to achieving truth. Al-
Ghazali extensively explains his views on the individual in his work "Ihya Ulum ad-
Din". He says:
"The greatest task of man is to purify his heart and fill it with the light of God.
For when the heart is pure, he sees the true truth, understands his true essence, and lives
truthfully in the world."
1
Therefore, in Sufism, self-knowledge, inner spiritual experiences, and
purification of the soul are considered the highest goals of a person. This process is not
limited to intellectual understanding, but is carried out through inner experience,
sincere prayer, and the education of the soul. In Sufism, the greatest obstacle to the
perfection of a person is the nafs. The nafs is described as a person's inner passions,
worldly desires, ignorance, and pride. There are different stages of this nafs: nafs al-
ammara (the one who incites evil), nafs al-lawwama (the one who criticizes errors),
and nafs al-mutmainna (the one who has achieved peace). For every Sufi, conquering
the nafs and purifying it is a vital task. Ibn Arabi writes in his work "Fusus al-Hikam":
1
Imam Al-Ghazali, Ihya Ulum al-Din, Cairo: Darul Ma'rifa, 2005, Volume 2, pp. 130-132.
Acumen:
International Journal of
Multidisciplinary Research
ISSN: 3060-4745
IF(Impact Factor)10.41 / 2024
Volume 2, Issue 6
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Acumen: International Journal of Multidisciplinary Research
"The struggle with the self is the life and death of the human spirit. He who
conquers the self achieves true freedom in the path of Allah."
2
The process of purifying the soul is called "mujahad" - an internal struggle, and
during this process, a person constantly analyzes himself, admits his mistakes, repents,
is purified, and is directed towards the afterlife. Stages of Sharia, Tariqat, Truth, and
Enlightenment In Sufi teachings, the path of a person's perfection is often described
through four stages:
-
Sharia
is the fulfillment of external laws, rules, and prayers. At this stage, a person
educates himself by following religious practices and moral norms.
-
Tariqat
is a spiritual path, a process of purification of the soul and approaching
Allah through spiritual practices. At this stage, the individual enters into an internal
struggle.
-
Truth
is understanding the truth, seeing the truth of God, achieving true divine
knowledge.
-
Enlightenment
is a profound understanding and experience of divine knowledge,
at which level a person feels as if they have met God face to face. Each stage is aimed
at not only understanding the person, but also perfecting him. This process is
continuous and ongoing, and continues until the end of a person's life.
In Sufism, the goal of the individual is not only to develop himself spiritually,
but also to be useful to society. The inner perfection of the individual serves the spiritual
and cultural development of society. Therefore, Sufism encourages the individual to be
socially active and responsible.
In Sufi thought, the relationship between the individual and society is built on
the basis of mutual influence and responsibility. For Sufis, each person should not only
purify his soul, but also be concerned about the problems of society. The concept of
“service” is central in Sufism - it is not just worship, but also being useful to people,
teaching them knowledge, setting a moral example. In this regard, the famous idea of
Bahouddin Naqshband “Dil ba yoru, dast ba kor” - “The heart is in God, the hand is in
work” - is of great importance. In his teachings, he said:
"Sufism is about serving the people, living with them, and benefiting them. One
reaches God not through prayer alone, but through hard work, patience, and honesty."
3
The Naqshbandi order prioritized not only spiritual purity, but also social and
moral values such as hard work, honesty, and benefiting people. This idea also serves
as a powerful source of motivation for reforming society and fighting against unrest,
2
Ibn Arabi, Futuhāt al-Makkiyya, Beirut: Dar al-Kutub al-‘Ilmiyya, 1999, vol. 1, pp. 215–218
.
3
"Rashahat al-Ayn al-Hayat", narrated by Nasiruddin Ubaydullah Ahrar, Tashkent: "Movarounnahr" Publishing House, 2003,
pp. 57–58.
Acumen:
International Journal of
Multidisciplinary Research
ISSN: 3060-4745
IF(Impact Factor)10.41 / 2024
Volume 2, Issue 6
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Acumen: International Journal of Multidisciplinary Research
oppression, and injustice. In modern society, it is important for an individual to feel
social responsibility, not to be indifferent to others, to live in the spirit of humanity,
generosity, and service. Especially today, when spiritual crisis, isolation, and neglect
are increasing, mystical values can be considered a powerful internal resource for
renewing society. In the eyes of Sufis, the individual and society are interconnected,
mutually shaping and complementary phenomena. When an individual strives for
perfection, this leads to the elevation of society. Conversely, when society faces moral
decline, individuals experience a spiritual crisis. For this reason, Sufis have taken on
the task of awakening the hearts of every person in society and leading them to spiritual
elevation. In this regard, the great Sufi Ibn Arabi writes in his work "Fusus al-Hikam":
"A servant's relationship with Allah determines how he will treat people. Only
those who truly love Allah will not harm people, but rather benefit them."
4
According to this idea, true love for God makes a person compassionate, forgiving,
tolerant, and servant to others. Such individuals lead morally in society. They inspire
others to change with their beautiful qualities and silent preaching. The idea of the
“perfect person” in Sufism is aimed at educating leaders and exemplary individuals in
society. A perfect person, with his life, patience, decency, and love, causes positive
changes in society. In today's era of globalization, humanity finds itself on the verge of
a moral and spiritual crisis. Individualism, worldly materialism, and spiritual emptiness
are leading people to loneliness, aimlessness, and apathy. From this perspective, the
teachings of Sufism can be an important source in restoring divine and human values
to humanity.
The values of Sufism, such as patience, gratitude, honesty, love, service, and
sincerity, serve as the basis not only for religious but also for social stability. By
promoting these values in today's society, people can achieve self-realization, mutual
understanding, and social cohesion. The famous Japanese Muslim thinker Toshihiko
Izutsu said this:
"Sufi mysticism is not just a religious experience, but a culture of mutual
responsibility with society, moral awareness, and inner harmony. It calls upon man to
find a balance between his 'I' and social existence."
5
In the modern era, in an environment of inter-sectarian conflicts, social injustice,
family crises, and depression, mystical thinking can serve as a powerful spiritual
resource for establishing tolerance, patience, compassion, and solidarity among people.
4
Ibn Arabi, Futuhāt al-Makkiyya, Beirut: Dar al-Sadr, 1999, vol. 2, pp. 347–349
5
Toshihiku Izutsu, Sufism and Taoism: A Comparative Analysis of Basic Philosophical Concepts, University of California
Press, 1972, pp. 112–115.
Acumen:
International Journal of
Multidisciplinary Research
ISSN: 3060-4745
IF(Impact Factor)10.41 / 2024
Volume 2, Issue 6
37
Acumen: International Journal of Multidisciplinary Research
In conclusion
, Sufism is a deep spiritual and moral layer of Islamic thought. It
considers not only the individual, but also the social aspect to be important in
understanding one's "I", educating the soul and striving for perfection. This article
analyzes the relationship between the individual and society in Sufism, and the
following main conclusions can be drawn: in Sufism, the individual understands
himself not only as a physical being, but also as a spiritual being connected to Allah.
Its main task is to purify the heart, draw closer to Allah, and sow the seeds of goodness
in society. In this process, the individual strives to conquer his or her own self through
a constant internal struggle - "jihad al-akbar". In Sufism, it is considered an advantage
not to distance oneself from society, but rather to live within it, be useful to it, and
provide spiritual guidance. The Naqshbandi idea of "Be among the people, but with
Allah" is an important guideline in this regard. A person perfects himself or herself by
serving society. In the teachings of Sufis - scholars such as Ghazali, Ibn Arabi, and
Bahauddin Naqshband, the harmony of the individual and society is considered sacred.
This harmony is expressed not only at the level of external behavior, but also through
mental states. The idea that "a person who loves Allah does not harm his or her servants,
but is kind to them" serves as the basis for this idea.
References
1.
Al-Ghazali, Muhammad. Ihya 'ulum ad-din (Reviving the Sciences of Religion).
Cairo: Dar al-Kutub al-Ilmiyya, 2001.
2.
Ibn Arabi, Muhyiddin. Fusus al-Hikam (Pearls of Wisdom). Beirut: Dar al-Fikr,
2002.
3.
Bahauddin Naqshband. Teachings of the Naqshbandi Order. Tashkent: Ma’rifat
Publishing House, 2010.
4.
Izutsu, Toshihiko. Sufism and Eastern Philosophy. Tokyo: University Press,
1998.
5. The Quran. Translation and commentary in Uzbek. Tashkent: National
University of Uzbekistan Publishing House, 2020.
