DOI:
https://doi.org/10.47980/TLOI/2024/3/29-36Keywords:
divinely inspired knowledge confident knowledge residence iradat passionate love remembrance of god knowing God station seeker knower wrong traveler intoxication.Abstract
By the beginning of the 9th century, the theoretical foundations of Sufism were developed, practical spiritual and psychological exercises of Sufis, self-education and training methods were formed. From this period Sufism was established as a separate science.
One of the important features of Sufism is that it applies the principles of Sufism in practical life through sects, not limited to the theoretical aspect. For example, Sufism originally originated from the ascetic movement that placed great importance on practice. Theoretical knowledge alone is not enough to adequately understand many issues of Sufism.
This article examines the concept of enlightenment in Sufism, the stages of spiritual maturity, their levels, and the paths that must be taken to achieve it. Sufi views and concepts are presented about the stage of entering spiritual maturity - iradat and the final stage - ma'rifat.
The author of the article provided information about the concept of perfection in Sufism and its etymology. He analyzed the opinion of scientists on the coverage of the status of the issue related to the level of perfection. He tried to show the attitude of Sufi scholars to the issue of spiritual maturity and the importance of perfect education today. He discussed the various views of mystics on the conditions of spiritual ascension. Depending on the era and social problems of the scientists, the levels of perfection have also been different from each other. By eliminating these evils, not only the perfection of the individual, but also the development of the society is meant.
The article also reflected the thoughts of Aziziddin Nasafi, one of the scientists who made extensive observations about the perfect person. Nasafi emphasizes the limitlessness of man's potential and uses two qualities as the basis for his perfection. One of these is morality, the other is self-awareness. In order to know himself, a person must have fully mastered the basics of morality, and only after this he knows himself. A person who knows himself knows God. Only a person who has reached this level is a perfect person. According to Nasafi, a person may be adorned with morality, but he may not know himself. Such people cannot be called perfect people. Only when a person knows himself by dressing up with morality, he can rise to the level of enlightenment and perfection, and we can call such a category of people as perfect people.
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