An Overvıew On Tawhıd Experıence of Fırst Perıod Sufıs

Abstract

Sūfism that is an expression of spiritual tendencies in Islamic culture is also one of the ways to attain the ultimate truth (haqīqā). Many sūfis have focused on the applied part of sūfism and placed a particular importance on training the self (or nafs training), being moral, decent and virtuous. Some sūfis have stated that tasawwuf is the science of the ultimate truth and union will be realized through the experience of tāwhid in which they comprehend the nothingness of human beings and the world. In Sūfism, tāwhid is the experience of unity which expresses the journey from abundance to unity, shape to spirit in the education process tāwhid is a great change that enables a disciple to realize the hidden truth within a human through worship, dhikr, contemplation and auditing. Since human existence is the greatest obstacle to unity, it is essential to be willing to accept nothingness for the realization of tāwhid. There is no relationship and dissociation in the experience of pure unity based on the discovery and observation of Sūfism. This experience, which is not covered by any concept, is the fact that a sūfi faces without any means. However, his experience of unity in his own inner world or realm is not ontological. Knowledge, beliefs and convictions that are acquired through sūfi experience carry an informative value as well as sensory knowledge, beliefs and convictions. Although sūfi experience is less common and more subjective than sensory experiences, it can be considered as an objective experience in terms of being shareable. This experience, which cannot be comprehended with senses and reason, is as real as other experiences. However, in order to carry informative value in ontological and epistemological terms, it must be compatible with the information that is accepted as accurate. In this study, an evaluation of the sufi experience will be made in the context of the understanding of tāwhid of the Sufis who lived in the 9th and 10th centuries, especially Junayd al-Baghdādī and Mansur al-Hallaj.