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Zuhda
covers the VII-VIII centuries - the
emergence and development of secular tendencies in Islam.
The period of
Tasawwuf
covered the middle of the eighth and the beginning of the ninth
centuries, the real period of the formation of Sufism. The ninth century is the emergence of a
number of Sufi schools and the active development of the theory and practice of Sufism. The first
person was called a Sufi was thought to be either Kufi Jabir ibnHiyani (died 767) or another Sufi
named Abu Hashim. During this period,
khanaqah
s appeared and sectarian customs were formed.
Some sources refer to the ninth century as the Age of Enlightenment. The tenth and eleventh
centuries were a period of growing popularity of the Sufi way of life and worldview. Durin g this
period, the basic rules of "Sufi science" were strengthened and compositions with developed Sufi
traditions in general were created. The authors of classical Sufi literature systematized the
knowledge of Sufism and combined only the terminological features peculiar to Sufis.
Sect
period
XII-XIII centuries - the formation of Sects is an important part of the religious life of Muslim
XORAZM MA
’
MUN AKADEMIYASI AXBOROTNOM
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society. In the middle of the XII - beginning of the XIII centuries - Sufi
brethren
(sects) began to
form around Sufi monasteries (
zaviya, honaka, ribat
). XII-XIII centuries - the speculative-esoteric
side of Sufi teaching developed. XIII-XIV centuries the ideas such as a fabrication of philosophical
mysticism, "perfect man", "unity of being", "absolute self-expression", "emanation" developed.
The priorities of Sufism in the spiritual development of the individual determined its
methodological features related to the Qur
’
an and the Sunnah of the Prophet Muhammad. Thus, in
the interpretation of the Qur
’
an, medieval Sufis tried to explain the verses (mutashabihat) classified
as incomprehensible to the human mind. The methodology of Sufism regarding the interpretation of
the Qur
’
an often contradicts the rules of Orthodox Islam, which does not accept allegorical and
allegorical interpretations of the hidden (inner) meanings of the Qur
’
an.Traditionally, in the XII-
XIV centuries, 12 main theologians founded Sufism in Khorasan: Rifia, Yasaviya, Shazilia,
Sukhvardiya, Chishtiya, Kubravia, Badawiya, Kadyriya, Mevlevi, Bektashi, Holvatiya,
Naqshbandi-Khvajagan left.
These sectarians later opened many schools that were converted into independent sects. The
earliest scholars were followers of Abdul QadirGilani (Qadiri) and Ahmad ar-Rifai (Rifites). If we
look at Sufi literature, Sufi traditions developed in the tenth and eleventh centuries and differed
from other ideological and religious movements in Islam. During this period, collections were
created outlining the basic principles of Sufi science (Ilm at-tasawwuf). The authors of these
“classical manuals” on mysticism sought to substantiate the existence of Sufism in the bosom of
Islam and its theories and practices. The most important result of their work was the systematization
of Sufi knowledge and the combination of specific Sufi terms (terminology al-kaum) to define the
various elements of Sufi practice. Among those the period of Tasawwuf played a great role in the
life of Muslim people. Before telling about that we must look through the ideas of wise men of
Tasawwuf.
As Shaikh AbdullahKhafif describes the true attitude of the devotee of God. He prefers to live
a life of patience and welcomes afflictions coming from God with pleasure. He says: “Tasawwuf is
patience under the events of destiny, acceptance from the hand of the almighty, God and travelling
over desert and highland. The speaker of God develops the ideal attitude of perfect patience at the
stage of his consecration”.
Abu Amar al-
Dimashqi says: “Tasawwuf is to be behold the imprecation of the phenominal
world, nay to close the eye to everything imperfect in contemplation of Him who us remote from all
imperfection”. It means that each sufi describes his mystical attitude according to his own state and
experience and this experience cannot be adequately expressed in any form because his soul passes
beyond human understanding. Abul Muhammad Ruwaym explains the real features of “Tasawwuf”
as Tasawwuf is based on three qualities: a tenacious attachment to poverty and indigene; a profound
sense of sacrifice and renunciation; and absence of self-observation and personal volition.
BecauseSufi seeks self-mortification, so that he may realize perfect state of resignation from
empirical self. Among the works that have come down to us, the following stand out:
- al-Harith al-Muhashibi "ar-Riya li-kukukiLlah" - one of the first classical works on Sufism.
- al-Hakim at-TermiziKhatm al-vilaya
- Abu Nasr as-Sarraj at-Tusi "Kitab al-luma" is a valuable guide for Sufism, which describes
the sources, terms and history of its emergence.
- Abu Bakr al-Kalabazi "Kitab at-Taaruf" - Explanation and explanation of the basic concepts
of Sufism
- Abu Talib al-Makki "Kut al-kulub" - the application of Sufi practice in prayer
- Abu Abdurrahman as-Sulami "Risalat al-Malamatiya" and "Adab as-Suhba"
- al-Kushairi "Risala fi tt-tasawwuf" - systematization of the position of Sufism from the point
of view of Sunni Islam.
- Ali al-Hujwiri "Kashf al-mahjub" (in Persian).
- Abu Hamid al-GhazaliIhyaUlum Ad-Din
- Abu Hafs Umar SuhravriyarAvarif al-Maarif
- Muhyiddin ibn Arabi "Fuss al-Hikam" and "Futuhat al-Makki"
- Attar, Fariduddin
“Parliament of the birds”, “Pilgrim’s Progress”and etc.
Attar was one of the Sufis most deeply versed in the biographies of the earlier historical Sufis
and his only prose work, Memories of the Friends (or Recital of the Saints), is devoted to a
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