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SHIHOBIDDIN SUHRAWARDI: THE INTERSECTION OF SUFISM
AND ETHICS IN SPIRITUAL EDUCATION
Murtozoev Shahobiddin Bakhriddinovich
Doctor of Philosophy (PhD), Senior lecturer of the Department of Social Sciences
in Bukhara State Pedagogical Institute
https://doi.org/10.5281/zenodo.13943698
Annotation:
This article deeply analyzes the moral and educational
significance of the Sufi-irfanian perspectives created by Shihobiddin Suhrawardi,
demonstrating how his focus on inner knowledge and spiritual enlightenment
serves as a foundation for moral development and the formation of ethical
behavior. Additionally, the article emphasizes the importance of Suhrawardi’s
Sufi teachings in nurturing virtues such as humility, compassion, and honesty.
Key words:
Sufism, sunnah, hadith, prophet, humanity, morality,
spirituality, heredity, philosophy, society, justice, education.
Shihobiddin Suhravardiy’s philosophical and sufistical perspectives are
fundamentally based on the understanding of oneself, recognizing the Divine,
and escaping the snares of the ego. He scientifically and theoretically
substantiated the dangers of carnal and sensual desires for humanity. The Sufi
believed that the process of human development begins with the refinement of
inner ethics. He argued that it is impossible to achieve true perfection without
cultivating the ego.
In this context, he particularly analyzed the vices of greed and hastiness. He
illustrated the consequences of these vices and outlines the methods for
eliminating them. In today’s modern society, moral education has become
significantly important. The legacy of Suhravardiy, particularly through the
study of his ethical and educational views, is essential for developing ways to
enhance educational processes.
Shihobuddin’s sufistical-philosophical views were shaped by the style of
thought and religious-philosophical perspectives of his time. His sufistical-
philosophical beliefs stand out due to their subservience to ethical ideals.
Indeed, human behavior and actions are interconnected with many factors. In
this regard, he emphasized the ethics of Sufis and Sufi education, stating, “Sufis
are the group that most closely follows the Prophet Muhammad (peace be upon
him) and has the right to revive his Sunnah and emdiv beautiful ethics” [1].
During the Middle Ages, the status of Sufi sheikhs was very high. Their ethical
experiences and educational methods were comprehensive and beneficial in the
upbringing of disciples.
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Suhravardiy addressed the issue of ethics by referring to the hadiths of the
Prophet Muhammad (peace be upon him). He interpreted the following hadith
narrated by Anas ibn Malik in a relevant manner: “The Messenger of Allah
(peace be upon him) said to me: “O my son, when you wake up in the morning
and when you lie down to sleep at night, strive to ensure that your heart does
not harbor ill feelings towards anyone”. He then added, “This is my Sunnah.
Whoever revives my Sunnah is like one who revives me, and whoever revives
me will be with me in Paradise”. He also advised: “O my dear son! Cherish
solitude! When you are alone, your heart will be in a state of humility before
Allah. Only then can you become a servant worthy of Allah’s grace. In this world,
behave like a stranger or a passerby! Leave this world as innocent and sinless as
you arrived. For, you do not know how your name will be remembered on the
Day of Judgment” [2].
Indeed, the paths taken by Sufis are the most noble paths, as they follow the
path of the Prophet. For this reason, they initially adhered to his teachings in
their states and emulated his actions during their experiences. Their efforts bore
fruit, leading them to ultimately follow his ethics. Improving one’s character
cannot be achieved without restraining the ego.
Suhravardiy stated that the ego is, on one hand, linked to inclination and
nature, and on the other hand, it is related to character. The Sufi’s thoughts align
with modern scientific understanding, distinguishing three crucial factors that
influence an individual’s development: heredity, cultural environment, and
living conditions [3]. As a result of the interaction among these factors, an
individual develops a unique set of characteristics, corresponding needs,
interests, clients, abilities, goals, intentions, spirituality, and so forth. One can
conclude that Suhravardiy employed a dualistic approach in understanding
humans. In his views, humanity is perceived as a being composed, on one hand,
of a material organism and, on the other hand, of a non-material essence that
governs this organism. Thus, Suhravardiy established that a person is both a
biological and a social being in his work “Avorif ul-Ma’arif”
The meaning of the hadith of Rasulullah (peace be upon him): “Every
newborn is born in a state of purity in Islam. Then, his parents raise him as a
Jew, a Christian, or a Zoroastrian”, aligns with the aforementioned verses [1].
From the hadith of Rasulullah (peace be upon him), one can logically conclude
that every human possesses the innate ability to recognize the existence of Allah,
regardless of the religion they follow. The ability to understand and
acknowledge God is inherently present in every individual, stemming from the
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primordial covenant (mīthāq al-’alast) established long ago, which means it is
preserved within every human being. However, due to improper upbringing,
some individuals may either remain unaware of their innate understanding of
God or completely suppress it. The philosopher Tabatabai has explained the
concept of “mīthāq al-’alast” as follows: individuals, who come into the world at
different times and places – from Adam (peace be upon him) until the Day of
Resurrection – witness the Creator in a way that transcends time and space.
They testify as if they are present at the same time and in the same place before
Allah. While space and time are limited for humans, the Ever-Present and All-
Aware Creator exists beyond those limitations. Thus, the experiences of two
individuals, separated by millions of years or countless miles, can converge in a
single moment and place when it comes to witnessing the Creator. [4].
Contemporary interpreters approach this issue from the perspective of genetics.
According to their view, the belief and faith in the existence and unity of God is
inherently present in every human being’s nature. This awareness is transmitted
from one generation to another primarily through genes.
In Shihobiddin Suhravardiy’s work, “Avorif ul-Ma’arif”, there is a discussion
regarding the character of Rasulullah (peace be upon him) based on a narration
from Aisha (may Allah be pleased with her). It emphasizes that the soul (nafs) is
a tool granted to humans for achieving perfection. If the soul were not bestowed
upon them, individuals would remain in a singular state akin to angels, devoid of
the experiences of elevation or descent. Allah, in His wisdom, has made the soul
a unique feature of humanity, allowing for the blessings of divine revelation and
the teachings of Rasulullah (peace be upon him) to resonate and be articulated
[1]. It contained attributes and morals that were a mercy to the worlds. Through
these, those great moral qualities, with a slight shadowy distinction from the
states of Rasulullah, emerge in the souls of the ummah. The qualities that
remained with Rasulullah became etiquettes, and when Allah revealed His firm
verses, they drew strength from them, manifesting as a form of mercy specific to
the Prophet. In due time, the ummah began to act upon these revealed verses
collectively. According to Suhravardiy, the most effective way to overcome the
desires of the soul and to act against its inclinations is to live in accordance with
the Sunnah and to keep the heart free from attachment to created beings.
In conclusion, Shihobiddin Suhravardiy’s sufistical and philosophical
perspectives hold significant importance in the process of moral growth and
education, finding their place in strengthening the moral values of contemporary
society. Suhravardiy’s teachings aid each individual in discovering their inner
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world and achieving true knowledge. This, in turn, contributes to ensuring
goodness and justice in social life.
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