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American Journal Of Social Sciences And Humanity Research
(ISSN
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VOLUME
04
ISSUE
06
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188-197
OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
To restore national values, traditions, national feeling, character and spiritual heritage, it is necessary to research the
teachings of our great thinkers, analyze them from a psychological point of view, and inculcate the thoughts and
opinions born on this basis into the minds of young people first. In improving the higher education system, it is
advisable not to limit oneself to worldly knowledge, but to make extensive use of the sacred teachings of the spiritual
world and the works of figures of Sufism. From this point of view, the role of Allama Najmiddin Kubro, the great
exponent of Sufism, i.e. Kubroviya sect, in the world of science is of particular importance.
KEYWORDS
National values, traditions, national feeling, character and spiritual heritage.
INTRODUCTION
It is known that the teachings of Sufism developed side
by side with religious values in the Islamic world. Sects
(teachings, rules, examples) such as Kubroviya,
Yassaviya, Naqshbandiya are emerging in the territory
of our country, and with their progressive ideas,
influence tools, mechanisms, on the development and
formation of a perfect person. played an important
role in the history of the development of world culture
and individual spirituality according to his skills,
qualifications, and rational criteria. Here, the first
Research Article
PSYCHOLOGICAL DESCRIPTION OF THE LEVELS OF HUMAN
PERFECTION IN THE TEACHINGS OF NAJMUDDIN KUBRO
Submission Date:
June 20, 2024,
Accepted Date:
June 25, 2024,
Published Date:
June 30, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue06-26
М.Y.Saparov
Senior lecturer (PhD) at the Department of "Pedagogy and Psychology" at the Uzbekistan State University of
World Languages, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 06-2024
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president of the Republic of Uzbekistan, I.A. Karimov,
in his work "High spirituality - invincible power"
elaborated on the education of a perfect person and
emphasized the following: "Each parent, teacher and
coach is the image of each child first of all, it is
necessary to see the person. Based on this demand, we
should accept that the main goal and task of the field
of education should be to raise our children to be
perfect people who have the ability to think
independently and broadly.
Accordingly, the main idea of a person is to purify the
heart and enlighten the soul. It is said that the heart is
like a branch between its soldiers and its people. The
other members (receiving orders from this branch) are
reminiscent of soldiers and slaves. When the horn is
healed, those around it will follow and heal in
obedience. Our Prophet, may God bless him and grant
him peace, said: "Know that there is such a piece of
meat inside the div. If it is good, the whole div will
be good. If this piece of meat is bad, the whole div
will be damaged. "This piece of meat is the heart", they
expressed this truth in a very beautiful way [2].
Sufism, which arose in Iraq in the middle of the 8th
century, spread widely in the Muslim East in the Middle
Ages. The basis of Sufism is the psychological activity
of a person and his perfection. Different sects of
Sufism appeared in different countries of Turkestan. In
Turkestan in the 12th century Yassaviya, at the end of
the 12th century in Khorezm Kubraviya, in the 14th
century in Bukhara Naqshbandiya and others.
Sufism widely spread in Movarounnahr is the Yassaviya
sect, which was founded by Ahmad Yassavi. The
foundations of the sect are described in Yassavi's
famous work "Hikmat". According to Ahmad Yassavi,
there can be no tariqat without sharia, enlightenment
without tariqat, and truth without enlightenment.
Each of them complements and improves the other.
On the basis of Yassavi Tariqa, the idea of reaching
perfection through the worldly world is put forward. It
can be reached only by a person who renounces the
pleasures and comforts of this world, works hard in the
path of obedience and worship. So, although hard
work and suffering in the path of the Sharia, as well as
secularism are promoted in the Yassavi tariqa, the
human race is glorified as a noble. It is emphasized that
a person is superior to any wealth and the state.
One of the most important issues of Kubroviya's
mystical teaching is the subject of man and his
perfection, so it is studied and researched even today
[3].
In Sufism, human (personal) essence, meaning, the
fact that it has its own structure, the possibility of
reflection in external and internal aspects are different
from other beings, consciousness and intelligence,
strong will, and experiences that acquire certain
meaning, this sub- the main attention is paid to the
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problems of mental spiritual (even physical) maturity
of the ect. In Sufi sources, the doctrine's understanding
of man is described and explained, and it is noted that
man is defined as Sagir Olam, which is considered to be
a symbol (copy) of Kabir Olam Kul.
At this point, we quote a part of Ibrahim Haqqul's
definition of the concept of a perfect human being:
"The concept of a perfect human being did not exist in
religion," the author says [4]. The essence of this
concept is explained in the holy hadith, that God
created the "Perfect Man" to make himself manifest,
the one who knows and understands him. In the
essence of this phrase, it is imagined that he is the
person who knows the truth and understands the real
essence of truths. And in order to be a deep person,
Teran embodies the meaning that it is necessary to
have truths. A perfect man is a small world that
embodies the divine perfection levels, and this world
acquires a graceful, beautiful and stable quality with
him. As long as this is the case, nothing will be hidden
from him, therefore, because he was able to create the
Truth in the people, and in the Truth the image of the
people, there is a desire to fulfill their system as virtue
[3].
In Sufism, the Perfect Man refers to the prophet
Muhammad. It is meant that our Prophet is the inspirer
and protector of Islam, he is a mature human being in
all aspects, and he is the one who finds the solution to
all problems. According to M. Hazratkulov, the main
basis of the path to perfection is to free the mind from
enmity. According to his testimony, this concept was
used for the first time by Mansur Hallaj [5]. We can see
that the theory of the perfect man was later developed
and enriched in the works of Aziziddin Nasafi,
Abdukarim Jili, Kaysari.
It is necessary to pay attention to the following lines
in the article "Halloj" by Ibrahim Chubukchi: Among the
mystical views of "Halloj", the following is noteworthy.
1. God comes to man, that is, he enters into man. In
other words, lohut enters nosut. This means that the
divine essence can enter the human essence...". We
can understand that a perfect person in Sufism means
a guardian, a prophet, who has a higher level of
perfection than ordinary people, or even a person who
has reached a higher level, who is able to unite himself
with God, who has a level of monotheism.
Thus, in Sufism, man is not only the highest level of
development of nature, but he is also "a copy of al-Haq-
Tangri". Therefore, a perfect person is considered to
be the most perfect of all people, he is a person who
has risen, matured, and understood the truth
(achieved the level of reflection) by mastering the
sciences of Sharia and Tariqat. According to Nasafi's
definition, "In order to be a perfect person, four
qualities must be perfected in a person: good words,
good deeds, good morals and knowledge" [6].
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The purpose of creation of the universe is man, and the
purpose of man is perfect man. According to Sufism, a
person is a small world in form, but a great world in
terms of content. A copy of everything in the world
exists in a person [6].
One of the greatest mystics in the Muslim world is our
great compatriot Sheikh Najmuddin Kubro.
It is known that man is the last among other creatures
in the order of existence. Originally "Mind first" was
created. Then the ten Minds, the soul of the heavens,
the Throne, the Chair, and the four elements, the
mawolidi salosa (minerals, plants, and animals), were
built along with several other bodies. After these, that
is, at the end, man was created. There are ten rules of
the Kubraviya sect, founded by Najmuddin Kubro, and
they show how the inner spiritual world of a Sufi who
follows the path of this sect should be. The ideas of a
person being patient, not giving in to wealth and
property, not engaging in any kind of lowliness,
hypocrisy, cunning and trickery, and not succumbing to
animal characteristics and sexual desires are put
forward.
In the science of Sufism, attention is paid to educating
and polishing the "I" of the human soul, character. In
Sufism, the human soul is divided into three parts:
"Nafsul Ammara", "Nafsul Lavvama" and "Nafsul
Mutmai'nna". If we take this opinion of professor E.
Ghaziev as a proof of the "I" in psychology, which the
mystics said, "The desire to separate the "I" from the
"I am not" is "self-manifestation, self-expression" , in
such processes as discovering one's identity, self-
improvement, self-command, self-influence" from the
initial stage of development of ontogenetic life, from
the first moments of childhood , continues until the
period of acquiring one or another stage of maturity,
ending with the emergence of self-awareness»[7].
The science of Sufism is the science of man. It is the
science of polishing the human heart. He summed up
the most important values of all Islamic ethics, which
strengthened human morals - i.e. spirituality. In this
way Sufism developed the theory and practice of the
perfect man. In the literature on Sufism, it is
emphasized that "Sufism is the science of human
perfection, moral purification." This concept is clearly
visible in the concept of a perfect person. Concern for
a person, thinking about his spiritual perfection has
been a constant core issue of Sufism. Sufis were
especially interested in the inner world of man, internal
conflicts, struggle between soul and div. They
emphasize that there are two opposing forces in man -
merciful and satanic forces, and as a servant of God, a
person must overcome the devil's temptation and
acquire merciful qualities. The place of a person in life,
the ways of living as a society are also looked at from
this position; For example, Sufism looks for the root
cause of social conflicts, wars, and property inequality
in human nature and behavior, explaining that the
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correction of human morals should begin with the
destruction of negative, animalistic forces in his
nature" [8].
Sufists called the negative forces of human nature by
the general name "nafs" or "nafsi amora" and declared
war against it. Accumulation of wealth, following the
needs of the soul, lust and lust are strictly condemned,
the only right way to save a person (that is, humanity)
from defects and disasters is to kill the self and be
honest with satisfaction. It was preached that it is
necessary to live, to refine the spirit and will, and to
celebrate the humanity, that is, the divinity in a person.
Lust breeds selfishness, the philosophy of being
myself. After falling into the trap of lust, a person does
not find anything, does not care about waste, thinks to
live well, even at the expense of others. As a result, he
becomes a cruel, merciless hypocrite. He begins to put
his "I" above everyone else. Therefore, there is a lot to
say about abstinence, contentment, patience and
poverty required by Sufism.
However, Sheikh Aziziddin Nasafi's treatises entitled
"Perfect Man", "Maqsadi Aqsa", "Zubdatul Haqayiq"
and other treatises on the issue of a perfect person are
somewhat different. In it, this concept is considered in
connection with the emergence, development, and
career of a person. As a result, we can see in the
descriptions of Aziziddin the characteristics and moral
qualities of a real person.
The unique aspects of Najmuddin Kubro's sect are
evident in his worldview and practical work. First of all,
it should be said that Sheikh Najmuddin Kubra, as a
great scholar, deeply studied the psyche and feelings
of people [9].
According to the mystical teachings of the spiritualist
Shaykh Najmuddin Kubro, a person is a small world in
his essence, he embodies all the things and qualities of
the universe, which is a big world. But since the divine
attributes are located one after the other in specific
statuses in the higher heavenly circles, the seekers of
the path of truth must go through certain
mathematical paths to reach such a level. In this way,
he should be perfectly guided by the piri. The pir leads
the murid along the prescribed path by obeying his will
with strict and strict rules. During the zikr of tax, he
goes through various situations, different thoughts
and feelings appear in his mind. For this reason, if the
pir does not guide him, there is no question that the
murid will enter the wrong Satanic path.
Najmuddin Kubro develops unique methods of
educating a murid at home, shows that there are ways
to pass through the destinations of the tariqat based
on the ten requirements and to attain enlightenment
and purification. In the works entitled "Risolatut-
turuq" ("Treatise of Sects") and "Al-usul al-ashara" [10]
("The Ten Methods"), the importance of the ten
requirements in the education of Sufis and the
principles of achieving maturity are explained by the
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following ten demand, that is, expressed in "Ten
methods".
Repentance is the beginning of all actions. A repentant
person leaves one way of life and goes to another way
of life. He begins to change his behavior, and begins to
understand himself.
Asceticism is piety, diet, being careful of what is
forbidden, turning to honesty, not doing what God has
forbidden.
Tawakkul means relying on the kindness and power of
God alone in doing everything. God provides
sustenance, God determines the destiny of man, and
human actions must be within the scope of God's will.
Because good and bad, fullness and hunger, wealth
and poverty are from God. Allah calls a person to obey
and reminds him that he is a human being. But man is
in great need. His activity, creativity, life cannot go
beyond this necessity. Man should understand this,
because man is mortal. If a person wants eternity, he
must aspire to God and attain perfection towards the
world of purity.
Contentment - contentment with little things in life,
moderation,
freedom
from
base
inclinations.
Contentment is the best path to perfection. Since man
is a creature between an angel and an animal, the
struggle between the soul and the div is inevitable,
and perfection is achieved by overcoming the demands
of the div and increasing the demands of the soul.
Uzlat is to be in solitude, to purify the soul in solitude.
According to the teachings of Sufism, the human soul
naturally requires isolation if it is inclined to
purification. The human soul cannot be completely
purified if it does not go through the stages of
separation and isolation. Uzlat is performed by Sufis
through chill sittings and khilavats.
Tawajjuh (turning) is turning to God with the whole
div, asking Him for help, striving towards Him from
the heart. Tavajjuh is a struggle, a person's struggle
with himself. In Sufism, a tax should always turn to the
creator, ask for help from him, and strive towards him
with all his heart.
Patience is a tax's test of its beliefs and intentions. Only
those who endure the pain of the path of truth will
achieve the goal. If the tax, which is a passenger of the
Tariqat, passes the destination of patience, it will have
passed a spiritual passage and gained new strength.
Murokaba (immersing in thought) - thinking that the
soul is purified and free from base passions, immersed
in imagination, remembering that it is calm, and
waiting for the mercy of the Almighty. The tax, which
has increased its enlightenment through repentance,
remembrance, obedience, patience and devotion,
gradually becomes calmer and sinks into the world of
contemplation in the memory of God. He travels the
worlds spiritually. He can bring before his eyes the
beauty of the Almighty and the image of the Prophet.
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Zikr - not to forget the name of Allah, regularly
repeating words and prayers. A Sufi person should
always refrain from uttering the names of Allah. As he
regularly repeats the words and prayers, the attributes
of Allah begin to settle in his heart.
Reza - feeling God's power deeply, surrendering
oneself completely to His will and enjoying it. This
status means that the tax is due to the Haqq, and the
Haqq is close to it.
Kubra objects to the idea that a Sufi can perceive divine
enlightenment only in a state of mortality, that is, after
losing his whole identity, and follows the path of
"sahw" (vigilance) of Juwayd Baghdadi, to intellectual-
mental knowledge. draws attention. Ahmad Yassavi
and Bahauddin Naqshband also approved this way.
Kubro knew how to understand human emotional
experiences and sensitive situations. In accordance
with this, he developed the theory of "latoif" ("subtle
expression"). According to this theory, the human soul
consists of subtle centers that are invisible to the eye.
It is something between mind and feeling, soul and
div. It is difficult to catch him. But the importance of
these centers in human life is important. A Sufi should
visit these centers. This "latoif" is the divine character
of man. During Sufi poetry and exercises, this latoif is
imagined in the form of changes in various states,
colors and shapes.
According to Kubro, the point, spot and circle play an
important role in changing the mental state of the
murid. A circle is the rotation of celestial circles, a spot
is a symbol of the world, and a dot is a symbol of time.
The circle is in constant rotation, and it includes the
spot. But these tend towards the center, i.e. towards
the point. By understanding the essence of a point, one
can perceive the world of God.
In Kubra's teachings, colors play an important role in
the path to perfection, they indicate the mental state
of the Sufi, the stages of his step towards God. The blue
color is seen when the tax repents and enters the sect.
In yellow, it is understood that the tax lives with God in
mind. The red color means that the tax's soul has
begun to separate from its div and is approaching
enlightenment. White is a sign of purification of the
heart and the beginning of realizing the truth. Green is
a symbol of revelation. It means knowledge of the
secret of secrets, the unseen, and it can also mean that
the tax reaches its true essence. These colors
represent the tax's spiritual journey to God, while the
black color represents the journey from God to the
people, capturing the treasure of secrets and being
overwhelmed by wonder. The soul in awe perceives
the essence of the Sharia - the wisdom from the other
side, and becomes covered in a dark spot. Finally, the
tax spirit will appear again in the presence of God. It
gets rid of the black color and enters the state of
colorlessness. A tax that has reached the level of zati
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kull (attainment of all truth) achieves its goal in a state
of harmony.
The colors and their meanings in Najmuddin Kubra
differ from the interpretation of colors described by
some mystics.
Kubro explained the seven colors according to seven
concepts. According to him, white color represents
Islam, yellow color represents faith, blue color
represents charity, green color represents faith, blue
color represents faith, red color represents
knowledge, black color represents excitement. means
surprise). He should tell the piri about the state of the
tax spirit, which color appears in front of his eyes.
Depending on this, the Pir will find out what stage the
murid is at and assigns him new tasks. Later Sufis, like
Kubro, considered the black color to be a sign of
surprise and emphasized it as a symbol of the state of
the soul drowning in decay.
Najmuddin Kubro's spiritual and psychological
experiences related to colors and shapes were further
developed by Sufis. At this point, it should be noted
that the conditions related to the human soul were
widely studied in Europe at the turn of the 20th century
and became the basis for the emergence of new
knowledge. In particular, parapsychology occupies the
main place in the views of Kafka, Schopenhauer, and
Freud. At the same time, trends such as "consciousness
of unconsciousness" and "consciousness of vanity"
appeared, and it was proved that there is a power
beyond human feelings and mind, and it can be
grasped by an inspiration during the period of a
person's vanity. However, these miracles of human
ability were explained several centuries ago by the
Suqis through the concepts of guardianship and
karomat.
Another contribution of Najmuddin Kubro to Sufism is
that he introduced the ideas of youth into the order. In
the 11th century, Abusaid Abulkhair considered
generosity and bravery to be qualities of a Sufi. And
Najmuddin Kubro served to deepen this view in the life
of Sufis. As a result, heroism, nutrition, bravery, purity,
enlightenment and physical and spiritual strength were
combined. In the spiritual maturity of a person, the
ideas of moral superiority and patriotism were
expressed in common.
There was no single organizational system of members
of the sect in Kubroviya. They were united by the spirit
and purpose of the doctrine. Sayfiddin Boharziy (1261
AD), Kubro's student, founded a monastery named
after Najmuddin Kubro in the village of Soktari near
Bukhara. The Kubroviya sect was widespread here until
the end of the 18th century. Its members spread
Kubro's ideas not only to the cities of Movarounnahr,
but also to Iran, Egypt, Iraq and Afghanistan.
Especially Kubroviya has taken deep roots in India.
Later, several independent branches of Kubroviya
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were established. These are Firdausiya, Nuria, Ruknia,
Hamadonia, IgtishoShiya, Zahabiya, Nurbakhshiya.
Thanks to Kubroviya, the ideas of mystical wisdom,
human purity, and divine enlightenment spread
throughout the East, and this order added fame to the
fame of Islam.
The above comments and information indicate that
today the study of Sufism and the works of their
representatives shows that the truth is being settled in
marriage and society. In this teaching, the problem of
the perfect person, knowledge of the world, and self-
awareness are of particular importance. Because all
these contribute to the formation of a well-rounded
generation. The problem of the perfect generation is
considered a reality at the level of state policy, and it is
of multifaceted importance for our country as a social,
socio-historical,
socio-economic,
spiritual-cultural,
national, ethnic, socio-psychological and real reality in
society. These are expressed in the following factors:
1) Najmuddin Kubro, as one of the founders of the
"Kubroviya" sect, interprets, evaluates, and defines
the intellectual aspects of the rules created by them.
2) Studying national, historical, ethnic values and
harmonizing their progressive aspects with the
maturity of today's youth, establishing spiritual, social,
political, general psychological succession between
ancestors and generations;
3) Researching the aspects of the internal and external
capabilities of the person (determining the
mechanisms) and benefiting from the achievements of
the world science of humanities (various specific
meditation, physical, moral, mental self-control, self-
development, etc.) help to acquire degrees of
perfection through use;
4) Information on the guidelines, tools, mechanisms,
influence norms, criteria for forming a perfect person
in people of different ages based on the contents of
new concepts, introducing the people (young people)
with news, knowledge, skills, qualifications both
theoretically and practically;
5) Strive to analyze the unique features of knowledge
of the universe (internal mechanisms, motivations,
laws of occult science) related to Najmuddin Kubro.
In today's modernized society, great attention is paid
to educating a healthy generation, forming the
spirituality of a free citizen, raising spiritual and
educational work to a higher level, and raising perfect
people.
The fact that the movement of a healthy generation
has become widespread in our country, and the
fundamental reform of the education system based on
the national personnel training program are important
steps towards the realization of this noble goal. In this
regard, it would be more appropriate if the theoretical
and fundamental ideas of people like Najmuddin Kubro
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about the perfect human being were implemented
systematically.
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