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Universal Journal of Educational Research 5(5): 806-814, 2017 http://www.hrpub.org DOI: 10.13189/ujer.2017.050514

Tasawwuf-oriented Educational and its Relevance to the Formation of Religion and Course

Mizrap Polat

Faculty of Education, Eskişehir Osmangazi University,

Copyright©2017 by authors, all reserved. Authors agree that this article remains permanently open access under the terms of the Creative Commons Attribution License 4.0 International License

Abstract The breadth of the symbolic, linguistic and so integral to one another, it renders a division of the two practical articulation of Tasawwuf philosophy includes neither sensible nor practically possible [11]. Tasawwuf concepts pertinent to education. Tasawwuf distinguishes () describes the inner or cerebral of itself as a site for the development of moral sensibility and interpretation as it refers to the physical (related to the mindfulness (taqwā), as an intellectuality recognizing the ), as well as intellectually perceptible, concerning and purpose of ( ikma and ma rīfa), and as a itself with the joining of the sensual with the transcendental. creator/creation-observant consciousness (i sān). Tasawwuf is certainly more than the of the Tasawwuf includes among itsḥ pedagogical ʿ aims cognitive contemporary late modern period, seeking an interpretation and spiritual development, a religious and moral sensibility,ḥ beyond transcendence. Such an analysis is simultaneously and socialization. These ambitions are served in as far as no one of life and the world: intellectually, mentally and distinction is made between natural, social and religious actively describing the relationship between an individual areas of education, but rather all are seen as a collective and , humanity, and . It is an interpretation that foundation for the accumulation of . This article provides a spiritual as well as functional orientation of the addresses the question of whether and how Tasawwuf as an self in the ; an ontological and social search for educational perspective and teaching tool is considered identification, and finally, a multifaceted dialogue regarding within religion and ethics course curriculum within Turkish the quest for identity. A Tasawwuf-influenced education secondary schools (High Schools, namely Lise). The ( Irfān-Education) invites , insight and piety into the conclusions demonstrate the opportunity to link acquisition of knowledge, whereby such piety does not end Tasawwuf-influenced educational concepts and atʿ the border of a particular sort of confessional , contemporary educational , resulting in an but rather stands for universality and inclusivity. innovative re-reading of authentic Islamic educational ideas. Findings of curriculum analysis indicate that such a connection is rarely established. 2. Method Keywords Educational Philosophy, Tasawwuf The main question of this study, which has a qualitative Philosophy, Values Education, Religion Course Curriculum, research feature, is how Sufic educational philosophy Ethics Course Curriculum reflects and should reflect today’s educational thought and curriculum. The main strategy of the study can be summarized as follows: the first was the systematic determination of the idea of Sufic philosophy's interest in 1. Introduction education through the examination of relevant sources. Second, the obtained as a result of this examination The terms “Tasawwuf” [10] and “Sufism” [6] are was reinterpreted according to current educational commonly used interchangeably, a practice I follow in curriculum and contextualized within teaching programs. this text. While Tasawwuf emphasizes the theory and For this purpose, books by individuals including al-Ğur ānī, philosophy of and intellectuality, the term an-Nasafī and Ibn Arabī, and al-Ġazzālī, which stand out Sufism accentuates the practical side of Islamic piety, when discussing the dimension of education theory of ǧSufi religiosity and . However, as these components are philosophy, were ʿ examined and interpreted through a Universal Journal of Educational Research 5(5): 806-814, 2017 807

content analysis method. The content analysis method is knowledge ( ), ( irfān) [17] and profound based on a systematic review and interpretation of the comprehension ( ikma) [10]. On the one hand, this source to determine its judgments, meanings and ideas [2]. permeable boundaryʿ makes ʿ dialogue and interaction In addition, the views of classical Islamic such between the sensualḥ (empirical/cognitive) as well as as al-Fārābī, Ibn Sīnā, and I wān aş-Şafa (a group of 10th transcendental production of information (ilhām/kašf) [10] century scientists) have also been consulted and these and that which is possible to articulate verbally, and on the approaches will be discussed.ḫ other, that which is not. The Muslim Sufis perceive an The Qur'an and the , important sources of Islamic indivisible connection between (īmān), knowledge educational imagination, have also been applied as an ( ilm) and ( aql) [6]. Reason and knowledge are for attempt to provide diversity and multidimensionality. them inseparable prerequisites of an individual’s capacity Attempts have been made to create a multidisciplinary forʿ faith [31, 9]. Ibnʿ Sīnā () envisions liberation as approach to understanding by referring to these sources. In the objective of education. The who secedes from the context of utilizing the Hadiths, reliable sources of the trappings of worldly dependencies as well as personal Hadiths such as al-Bu ārī, Muslim, Abū Dāwūd have been interests to devote themselves to the exclusive pursuit of applied. God’s ( [ irfān]) may be named Arif ( ārif: one Spiritual and emotionalḫ education, which is neglected in who has reached awareness, the wise). Therefore, it is the today's religious and moral education and training, is attainment of the statusʿ of Irfan that is consideredʿ the prominent in Sufic educational thought and practice. The greatest freedom [17]. The Sufis believe the soul to reflection of such learning approaches, still pronounced in simultaneously be the source and of the discovery of Sufic curriculum of today, is also. In this respect, this study, knowledge and wisdom. In order to locate oneself which interprets Sufic educational philosophy according to ontologically, intellectually and morally in one’s contemporary educational thought and applies it to Turkey’s surroundings, an individual requires a conscious and “High School Religious Culture and Ethics Course distinguishing view and orientation. Furthermore, these Curriculum” [Lise Kültürü ve Ahlak Bilgisi Ders qualities are also needed in categorizing, reflecting on and Porgramı], is a case study. Studies that examine a program rectifying their status ( āl). Such a reflection poses the in detail are also within the scope of the case study [5]. The following question to an individual: “How should I, an data obtained from the "High School Religious Culture and attentive, responsible andḥ just person with my particular Ethics Course Curriculum” with the help of the document knowledge, abilities and capabilities, conduct myself in analysis method have been interpreted both within the relation to nature, both animate and inanimate?” This framework of Sufism and modern educational philosophy. question contains a values orientation that implies a Data obtained from curricula in educational research studies principled education as a pedagogical task. The famous Sufi is seen as significant [30]. The reason for the selection of Haci Bektaş Veli views this values orientation (virtuousness) the “High School Religious Culture and Ethics Knowledge as a convinced and convincing religiosity. He in a Course Program” for analysis is that this program is one of direct correlation between morality and proximity to God many that directly and indirectly address issues of Sufic (or observance of God) [14]. Thus, there shall be a thought in the most formal school programs in Turkey. A justification that religious and ethical education should go critical look at the sources of educational philosophy has hand in hand. Moreover, the philosophers Fārābī and Ibn been referred to for the validity and reliability of the Sīnā assert reason, and knowledge to be the research. In addition, attempts have been made at increasing basic of human perfection. Both philosophers said research validity and reliability through the use of consider these factors the most important conditions for the multiple methods and written sources. moral of an individual. Fārābī and Ibn Sīnā The method and resource types are items considered to implore that those in a virtuous society who are given enhance the reliability of a qualitative study [22]. decision-making abilities and carry responsibility should be either or philosophers, as both groups simultaneously exhibit the highest moral code, extensive 3. Discussion understanding and acute intelligence [8, 18]. According to Sufi-oriented religious and ethical education, it is not of paramount importance to prove God’s 3.1. Approaches of Tasawwuf Philosophy in the or to use this fact as an article of knowledge. Religious and Ethical Educational Traditions of Instead, God is to be believed as truth and , to be trusted along with one’s own respective acts as a human in According to Sufic understanding, it is possible for the view of God, and that all interactions with all creation are knowledge attained and understood via the sensory organs characterized by great prudence and respect. This is the to be connected to and interpreted along with the intention for religious and ethical education: the guiding of transcendental. An open boundary is generated from the humanity through God. In this way, such an education is basis of this awareness between information (ma lūmāt), qualified as an integral if not inventing aspect of the human

ʿ 808 Tasawwuf-oriented Educational Philosophy and its Relevance to the Formation of Religion and Ethics Course Curriculum

biography. The Muslim Sufi Ibn Arabī or al-Balyānī [15] humanity in turn as the and constructive social and/or (the author of the book cited here is disputed) states that internal representation of the relational formation. Such an God’s uniqueness and wholeness areʿ the veil distancing him ethically-conformist religiosity can in turn be viewed as from human comprehension. It is for this reason that socialization, as social responsibility and sympathy (social Tasawwuf places at its core the perception and competencies), as well as other qualities, can emerge as a of God through human thinking, feeling and action, instead result. as a spiritual maturation point also pertains to of a conventional theological and segmented description of emotional proximity to the creator and to a view of oneself God. Among further names and attributes, God is truth and in and unity with all of creation. Preoccupation the one who induces truth (al- aqq), he is (al- Adl) with creation through human activity is parallel to and the One (al-Wā id) [23]. The substance of the previous preoccupation with God in such activities. Islamic piety attributes “truth,” “justice” andḤ “unity” belong not to God’sʿ discerns a deep bond between creator and creation, viewing own self-presentationḥ but equally dictate God’s demanding the creation as a mirror for the power and beauty of God. and supportive expectations addressed to humanity as they At the forefront of the initial of stand aspire for truth and awareness of unity among all creation, the exact observance of God’s commandments and realizing equity while maintaining a gracious demeanor. prohibitions in order to maximize reward and avoid Irfān (perception) refers not only to a relationship with punishment. As expected, an informative and normative God and humanity but to learning to recognize, know and realization is conferred here to obey proscriptions and to valueʿ oneself. Such self-awareness promotes mastery of the fulfill obligations. In the case of Ihsan, a further stage is self, an awareness attained through the sensibility to observable: mindfulness stemming from a love of God and personal deficits. In this way, irfān-oriented (Sufic) creation irrespective of recompense or penalty. The Muhsin education can be interpreted as a capacity for self-discovery relate to God out of a soulful connectedness without the and development, as well as a competenceʿ in religious and perspective of those who are an existential, ontological part ethical education. of God, but rather as who possess deep love, Competence orientation is generally a current topic of awareness, attention and communion with God and creation. discussion in religious pedagogical circles [28, 12]. These characteristics provide the ability to reflect on and However, two termini are significant in the Islamic improve intention, demeanor and action. The belief in God as approach to religious and ethical education, particularly in all-seeing (al-Ba īr) and that all human acts influence relation to the description of competencies within Islamic judgment in the is common, particularly among religious classes: monotheistic religions.ṣ The Ihsan-maturation, however, Taqwa (taqwā): the Taqwa, which in a sense describes seeks to maintain this faith as conviction and to develop a heedfulness and reverence to God, further dictates the constant consciousness from it. This consciousness equally personal rights and responsibilities to recognize and respect implies that the human frees himself from the necessity of an the rights of others, and the recognition of and fulfillment of intermediary in the attainment of God’s love and goodwill, duties one has to God, to oneself, and to one’s and from provisions for reciprocal relations to God and contemporaries [10]. The expression “Taqwa,” as it refers to fellow human beings, exchanging such perspectives in favor conscious responsibility, conveys a significant degree of the of loving affiliations. These ties require constant attention Muslim-, which in turn is a preliminary step toward the and usher the way to a religious legitimization of only the maturation point of Ihsan, articulated below (Koran, 2: 1–5, good and humane instead of the use of violence or injustice. 42–46, 224; 3: 51). The Koranic concept of humankind as God’s successor Ihsan (i sān): This term refers to the condition of an (vicegerent [khalif]) on the earth (Koran 2: 30, 6: 165, 27: individual who possesses the capacity to perform actions in 62, 35: 39, 38: 26); [26] embodies such a consciousness. considerationḥ of the creator as well as fellow creations [10, Respect for human and the support of the natural 6]. An individual who has reached the status of Ihsan is disposition is called (fi ra). The preservation of nature denominated “Muhsin” (mu ). The Koran also refers to is established as a competence ordered among established those individuals who regularly demonstrate goodness as meta-competences to viewṭ as God’s trustees Muhsin and praises them (Koran,ḥ 2: 58, 195; 4: 125; 5: 93; 17: (caliphs) of the earth. The Fitra can be understood as an 23). The Muhsin always endeavor to realize and modify their internalized morality and pure, original state of belief before intentions, feelings and acts in the best and most appropriate a systemization by theology. The Koran (30: 30) defines manner. This qualification as the good proves to be an Islam as the religion that corresponds to : undertaking in self-reflection and self-realization devoid of “So [] as a man of pure faith, stand firm and true outside coercion and control. Through Ihsan, the in your devotion to the religion. This is the natural internalization of values, compassion, and the process of disposition God instilled in mankind—there is no altering ethicizing faith can be elucidated. Belief and moral behavior God’s creation—and this is the right religion, though most nourish each other in Ihsan. It is not possible for religion to people do not realize it.” abstain from morality [20], as morality in this case is to be The Sunna (remarks, stories and silent acceptance) of the understood as the sense and purpose of religiosity, and Prophet Mohammed also contains the word Fitra, in the

Universal Journal of Educational Research 5(5): 806-814, 2017 809

sense of the pure and the natural relevance to humanity and a of interpretation between (religious the belief immersed within it (the capacity for faith). In the scholars) and Sufis. The Ulama emphasize the normative following it is written (Buhārī, Ğanāiz, 79–80, 92) side of the religion, whereas the Sufis emphasize an [4]; (Muslim, Qadar, 22-25) [24]; (Abū Dāwūd, Sunna, 17) intimate view, although neither completely excludes the [1]: other. Such an interpretational is sometimes “Every child is born in accordance with the Fitra. It is generated in the application of varying hermeneutic only later that they are raised as a Jew, a Christian, or a fire methods relevant to the Koran or the Sunna. The Sufis worshipper.” credit God’s for their analysis, namely ilhām or The concept Fitra expresses (among other sentiments) the išāra, and utilize a symbolic language [7] through which the communal and primal among humans, also in the sense of deeper and encrypted sense (bā in) of statements made in belief and the capacity for it [3], while maintaining a the Koran and the Sunna may be revealed. The prominent proximity to the expression “primal truth.” When this primal Sufi Ibn Arabī[16] can be referencedṭ as a concise example truth is accompanied by humanity’s collective disposition of this interpretive approach. Conversely, the Ulama incline and inner guide, along with trust in God and attention to toward interpretingʿ said source philologically according to others, and vigilance and sensibility toward injustice, these the visible/exterior ( āhir) sense and according to the factors can contribute to the development of a moral and meaning of the words. The various of the discerning religiosity. Such a religiosity heeds not only the (commentary on the Koran)ẓ arose out of these contrasting godly but also the human, in that it takes seriously human methods, as in the case of the philological (luġawī), the beings in their ontological dimensions and those transmission-oriented (riwāya), the reason-oriented (dirāya), accomplishments acquired throughout the of and the spiritual (išāra) Tafsir. . In its institutional venues for living, experience and Sufism as an Islamic-oriented piety and intellectuality learning such as Tekke (takka) and (zāwiya), desires to enrich faith affectively by way of love, mercy and Sufism aims to create a spiritual atmosphere and an intimate empathy, as well as contributing to the construction of the connection between man, his faith and his fellow creatures. human achievement in a way that is simultaneously worthy The educational premises and concepts of Sufism can be of God and fellow man. It is therefore sensible to assume summarized as follows: the recognition of the self (ma rīfa that the goal of education as defined by Islam should be an-), the attainment of awareness of God grasped as a convergence and correlation between religious (ma rīfa-t-ullāh), love of God (hubb-u-llāh) and ʿ his expectation and daily reality. A group of Sufic philosophers, creations, awe of God’s radiating love, as well as action that and theologians calling themselves I wān a - afa is worthyʿ of God and his creations. These premises have (Brothers of Purity), maintain that an education committed aspects observable epistemologically, affectively and only to individual biological urges, economicḫ interestsṣ Ṣ andʾ morally and are simultaneously levels of fulfillment of social expectations is inadequate. They plead for the mental Sufism. The way that man locates himself within the development, moral socialization and religious maturation universe should occur by way of self-recognition, of a person not to be neglected and wish to avoid a sacrifice self-appraisal (as God’s Caliph on earth) and development of psychological purification in the name of bodily and of consciousness of his relationship to God and his creatures. material gratification [19]. Sufism aspires to be the way A Sufic-minded individual sees himself not only connected (tarīqa) by which people comprehend both themselves and to Islam, but as brother to all men, created by a single, eternal truth. Sufis view every person as microcosm and common creator. Islam in general is understood by Sufis in mirror of this truth. The person on these paths should the most general of terms as “devotion to God.” Sufism as a simultaneously be taken with this truth. Tasawwuf (Sufism) simultaneous site of learning, spirituality, religiosity and viewed as a lived and intellectually determined purity and morality portrays itself as more anthropological (or spirituality intends for the individual to observe their inner student-oriented) in comparison to (theological and to appreciate them as a part of one’s own schools and colleges). In the Tekkes and Zawiyas (locations religiosity. of living and learning of Sufism), people stand ontologically, A multifaceted strategy for excess resides in Sufism. On intellectually and ethically at the center of the pedagogical a hermeneutic level and beyond a mainstream interpretation act while in a more significantly pious and spiritual of theology, Sufism seeks to interpret and occasionally atmosphere. Regarding the , it is rather knowledge provide an answer regarding issues of the Koran and the and epistemological orientation that form the focus. With its Sunna that orthodox theology cannot supply in the same person-oriented pedagogical mindset, it was largely possible form, in this way furthering the hermeneutic competencies for Sufism (Tasawwuf) to even out-equalize the dialogue of religious instruction. The hermeneutic interpretation style between religion, spirituality, reason, ethics and philosophy. of Sufism and its religious performance are occasionally In a closer reading of the Sufic path as one based on accused by mainstream theology of syncretism. In certain intellectual (sensually interpreted), inner (affective) and circumstances, this charged relationship intensifies and is plot-oriented (moral) experience, the relatively multifaceted exploited. The dissent of interpretation is occasionally only pedagogical possibilities and levels are revealed. It follows

810 Tasawwuf-oriented Educational Philosophy and its Relevance to the Formation of Religion and Ethics Course Curriculum

that with Sufic applications in religious pedagogy, a broader Such an intercultural, scientific exchange could, for (horizontal) and deeper (vertical) view of topics in religious example, realize a form of study based on cultural dialogue instruction is possible. and peace pedagogy. Sufism regards learning as more than an epistemological, didactic interaction between and students, 3.2. Tasawwuf Philosophy and Curriculum of Religious emphasizing the affective relationship between the two. Instruction This bond occasionally leads to student disenfranchisement, however in this school of learning and experience, The epistemological, pedagogical, ethical and autonomy is perceived differently than most school anthropological ideas discussed in the previous section are pedagogies of today [26]. With its institutions and forms, of worthwhile consideration in the following description of Sufism holds a respectable position in the landscape of the content and objectives of religious and ethics instruction. educational upbringing. The values-oriented and Tasawwuf as a course of education describes humanity as socially-motivated pedagogical approach intends to prepare the most capable of God’s creatures both functionally and an individual both mentally and morally for the capacity to ontologically. Throughout the intensive master-student as act as and to remain “God’s caliph on earth.” It is the aim of well as self-education process, an individual shall be such a method to maintain a perspective that includes all of prepared morally and intellectually for this title. At the level creation and to mirror God’s mercy and love in regard for of educational praxis, Sufism and its institutions occupy a the multitudes. After completion of the Sufic education, a significant role in the history of Islamic education. This person can, by way of this religious instruction, be article addresses the question of whether Tasawwuf as empowered as the most competent of beings (Koran, 95: 4), educational concept and practical tradition receives in whom God immerses his soul (Koran, 15: 29); who attention in the religious instruction of today’s schools. A internalizes the godly attributes such as “the loving” discussion of whether and how Tasawwuf as an educational (al-Wadūd), “the all merciful” (ar-Ra mān), “the nurturing” entity is considered in current religious education follows. (ar-Rabb), “the knowing” (al- Alīm), etc.; and reflects these qualities in demeanor and deed. ḥ In order to answer the previous questions concretely and Tasawwuf nourishes itself notʿ through Islamic theology with the aid of an example, I will proceed with a relevant alone, but also through . The disciplines analysis of the curriculum of the religious and ethics of ethics, anthropology, and have all been courses of Turkish secondary schools (High Schools, intensely reviewed by Islamic philosophers, and the namely Lise). Said religious instruction, in which specific resulting insights have been integrated into the philosophy moral (Ahlak) themes play a role, has the denomination of Tasawwuf. The Sufis devoted much attention to “Religious Culture and Ethics” (Din Kültürü ve Ahlak philosophy and defined the rumination (tafakkur) on Bilgisi), and is taught in the ninth through twelfth grades. existence as a service to God. They formulated their own These grades belong to those of the secondary schools in philosophical questions and developed approaches in accord the Turkish school system. The combined religious and with their ethos [29]. The particular relationship between ethics instruction is divided into the following fields [21]: philosophy and Tasawwuf favored the high visibility of 1. Faith pedagogically-relevant approaches within Sufic ideas and 2. Religious Service action. Accordingly, Islamic philosophy—with its 3. The Prophet (pbuh) relationship to antique Greek, Indian, Mesopotamian and 4. Revelation (wahy) and Reason Far Eastern philosophies, as well as the early influence on 5. Morals and Values the development of European philosophy (for example 6. Religion and Laicism [Ibn Rušd] and Avicenna [Ibn Sīnā])—was able to 7. Religion, Culture and Civilization establish the preconditions for Islamic educational philosophy to communicate on an equal intellectual plane The previous fields develop and broaden within various with European schools of thought. It can be useful for subtopics. Within these fields, it is possible not only to bear multiple to treat the scientific and culturally historic witness to religious and moral themes, but also to the official relationships and interplay between Islamic and western social- and religious-political premises of the Turkish civilization as an entity for various educational subjects. .

Universal Journal of Educational Research 5(5): 806-814, 2017 811

Table 1. Themes of the secondary school (High Schools, namely Lise) course: “Religious Culture and Ethics” [21] Topics for Topics for Topics for Topics for Fields Grade 9 Grade 10 Grade 11 Grade 12 Humanity and Man and his Fate Earthly Life and Life after Faith Belief in God Religion (Qadar) Death Principles and Cleanliness and Service Ibadat () Repentance and Religious Service Benefits of Ibadat to Forgiveness (Worship) in Islam The Life of The Prophet The Exemplariness The Prophet Understanding the Prophet the Prophet Muhammad (pbuh) of the Prophet Muhammad (pbuh) Muhammad (pbuh) Muhammad (pbuh) according to the Koran Muhammad (pbuh) Revelation (Wahy) The Koran The Koran Tasawwuf-Oriented Interpretation in and and its and its Interpretations in Islamic Islamic Thought Reason Primary Themes Interpretations Thought Morals and Rights, and Islam and Values Values and Religion Religion Peace Religious Service Atatürk and Religion and Laicism and Atatürk and in the Era of Religious Laicism Religion Religion Atatürk and of the Education Republic Religion, Culture Islam and the Islam and Islam and Lived Religions and Their and Turks Science Aesthetic Commonalities Civilization

The content relevant to Tasawwuf is only explicitly 6. Defining the terms Samah (worshipful ritual addressed in the 12th grade within the topic movement), Musahiplik (fraternization act of the Tasawwuf-Oriented Interpretations in Islamic Thinking. Alevite community) and Gülbenk (Prayer) This subject focus, or topic area, accounts for 17% of the 7. Sensing the meaning of the month Muhurram and day total subject matter of the 12th and final grade of the general of in society and vocational secondary schools (Lise) [21]. In the context 8. Introduction to Nusayriyah (Syrian ) of said topic area, the historic development of Sufic thought, 9. Creation of consciousness of cohabitation and Sufic perception, the relationship between God and man, tolerance in Tasawwuf thought and deed Sufi-influenced views on morality, the fundamental Sufic 10. Understanding various Islamic interpretations in Order in Anatolia (Yasawiya, Mawlawiya, Naqshibandiya, Islamic thought as the richness and pluralism of the Qadiriya, Bektashiya and Alevism, Nusayriya), and the religion cultural of social cohabitation will be addressed. Despite the informative treatment of Tasawwuf, the In order to somewhat satisfy the expectations of the Alevis attainment of purity and religiously-influenced and Bektashis as non-Sunni paths, the religious sites and intellectuality and its significance in Tasawwuf is not actions of these groups are included in the curriculum as declared a curricular competence. The secondary school subtopics of the previous subject areas. These subtopics are: curriculum makes no reference to the anthropological and Jam (Cem) and Jamhouse (); implementation of Jam epistemological thought of Tasawwuf, although there are (Cem); Semah (worshipful dance action); fraternization act fitting areas for it in the curriculum as outlined, for example: in the Alevi community (Müsahiplik); invocation (); Humanity and Religion (see previous table, Grade 9). The liturgical prayer (Gülbenk); and the month of mourning, contents of the desired learning outcomes within the subject Muharrem, along with Ashura (the day of martyrdom of the Humanity and Religion [21] could make good use of the Husain). Finally, the topic area Tasawwuf-Oriented Sufi-influenced pedagogical concept “al-insān al-kāmil” Interpretations in Islamic Thought is rounded off with the (the person seeking wholeness). This concept describes an theme Culture of Cohabitation and Tolerance [21]. The individual’s process of along the path seeking learning objectives of these subjects of instruction are scientific, mental, religious and moral perfection [25, 6]. The formulated as follows [21]: subject The Koran and its Interpretations (Grade 10) also 1. Explanation of the cause and emergence of various lacks mention of interpretations of the Koran according to Sufi interpretations Sufic influence [21]. Tasawwuf of the Koran, 2. The relationship between God and all beings is as well as the practical interpretation of the example of the described as creator and creation living environment the Sufis provide, should be incorporated 3. Comprehending the meaning of morality in Tasawwuf into the 11th Grade subject Interpretation in Islamic Thought 4. Perceiving the Yasawiya, Mawlawiya, Naqshibandiya, [21]. In the religion and ethics course curriculum of Qadiriya, Bektashiya and Alevism as Sufic paths secondary schools titled “Religious Culture and Ethics,” the 5. Introduction to the presentation and nature of the Jam terms shaped by Sufism, including Irshad (guidance), Zikr (Cem) ceremony (commemoration of God) and Tafakkur (commemoration of

812 Tasawwuf-oriented Educational Philosophy and its Relevance to the Formation of Religion and Ethics Course Curriculum

God) are neither present as content material or educational spiritual education. Toward this goal we select the term goal. “Ihsan,” already previously discussed in depth, as an example: Ihsan briefly means to execute every action as 3.3. Sufism as a Form of Islamic Spirituality for the though God himself were a witness. The instructor can direct Classroom: Didactic and Content-related the following questions to their students for the purpose of Recommendations discussion within class: How can Ihsan consciousness influence the actions of While the learning and experiencing Sufism in all its those individuals who hold it? manifestations is not to be expected in schools, it is possible Can Ihsan morally qualify human deeds? to support the development of an individual spirituality in Have you ever (as directed to the students) experienced a part by demonstrating the experiences of others. For this moment in which you felt God with you? reason, it can be useful to discuss the divine experiences and The previous questions could not only be verbally intellectual thoughts of Sufi scholars/masters in school discussed; they could also be answered in writing or depicted classrooms. For example, the instructor can begin a dialogue in the form of an image (for example in a visual around the question of why the famous Sufi Mawlānā alāl representation of the experiential moment implied by the ad-Dīn Mu ammad ar-Rūmī referred to the day of his death third question). as the “wedding night (Shab-i Arus)”. In such a reference,Ǧ Apart from the previous practical examples for classroom God is simultaneouslyḥ considered the recipient and source of instruction, many possibilities exist for experiencing and love. Death in this case is to be understood as an encounter studying the spiritual apart from a strictly curricular context, with the beloved (God), and as the gateway to the experience including visits to spiritually significant locations, of his mercy and glory. This discussion could open the way observance of Sufi ceremonies (including chants and dances) to a perception of God as both the Loving (al-Wadūd) [Koran, and worship services (zikr) in Tekkes (sites of order in 11: 90] and beloved, as well as the Compassionate Sufism), or pedagogically conceived discussions with (ar-Ra mān) [Koran, 59: 22]. The previous allegorical / Sufi-minded individuals. These extracurricular opportunities symbolic expression of ar-Rūmī can serve as the starting can be considered forms of direct learning in authentic point ḥfor the spiritual accentuation of theological and locations of life and learning among individuals practicing philosophical conversations with students. Accordingly, the Sufism. All of these instances contribute to an improved and diverse stories and parables of the Sufis [30] are appropriate mature understanding of spirituality. narrative learning materials for teaching as they yield a variety of subjects for various religious themes. The biographies of Sufis who may stand as role models of 4. Conclusions provide an abundance of scenes through which to depict the realisation of values and thus is suited as teaching material 4.1. Conclusions for Religious and Moral Pedagogy for values education. Spiritual education as a series of processes of subject The practical and theoretical interpretations of Sufism formation [32] is more than the mediation of religious and demonstrate a non-denominational perspective. Sufism ethical knowledge; it is both an emotional formation and emphasizes the spiritual and ethical, rather than normative, means of development. Within the classroom, the side of Islam. It is from this spiritual side that commonalities treatment of spiritual attitudes such as attention and of the Islamic confessions appear, while the normative side awareness, which hold as incisive values of the religious of Islam reveals the conventions of religious practice and paths of piety and morality, elicits an emotional opening. legal issues that are often interpreted in a variety of ways. Students can designate words to their own experiences The embedding of themes relevant to Sufism within Islamic related to awareness and attention, and describe the emotions religious lessons qualifies this instruction as connected to these events. Attention and awareness include non-denominational. tender care, appreciation and recognition [26]. The attention Viewing Sufism as an intellectual and internal processing and awareness filled with such content stands for of religious and moral conviction offers answers to consideration as a spiritual ability leading to a dignified existential questions including: Who am I as an individual posture toward one’s animate and inanimate surroundings. and what is my relationship to God? What are my The conscious perception of the named spiritual states responsibilities to my fellow human beings and our shared (attentiveness and awareness) means both a development of world? How can I orient myself within the universe? What is feeling and sensitisation (development of a conscious) for perfection and how is it attainable? Such questions are environmental protection and human rights, topics that are to shaped by Sufism and offer students of religious and ethics be classified within religious and ethics instruction. studies opportunities to philosophize and theologize. Administering content analysis of the terms central to the The Sufis often interpret the Koran and the Sunna (the Tasawwuf (Sufism) and demonstrating their relationship to teachings and deeds of the prophet) from a teleological certain ideals and actions is to be considered a form of perspective and designate this characterization as divine

Universal Journal of Educational Research 5(5): 806-814, 2017 813

inspiration (ilhām or išāra). Accordingly, they make use of of thought and environment arising out of some directions of the symbolic language and strive to reveal the deeper, Sufism. encoded meaning (bā in) of the Koran. It is a form of Christian religious instruction also takes seriously the pedagogical enrichment to make such interpretation relevant religiosity that occurs outside of the walls of the available to students withinṭ religious education. church [13]. The Sufi-minded religiosity oversteps the The reading of texts by Sufi scholars in the classroom boundary of the Islam’s confessional religiosity and reaches offers students the opportunity to discover their own spiritual even those willing people outside of the community. experiences and religious feelings, and to express these in In this and various respects, Tasawwuf has earned a role as words. These texts supply them with an intellectual basis and subject matter for Islamic religious instruction. fitting vocabulary, which ultimately serves the development The curriculum analysis conducted for this article clearly of personal religious and spiritual identity. demonstrates that Tasawwuf as learning content only rarely Sufi-appraised theology primarily emphasizes God’s appears at all among the four grades (9th-12th) of the attributes as the All Merciful (ar-Ra mān), the Loving secondary school (high school, namely Lise), despite the fact (al-Wadūd), the Forgiving (al- Afuww), the Peace and the that Tasawwuf reflects the denominational diversity of Blessing (as-Salām) and the Compassionateḥ (al- alīm). Anatolia in the deepest sense. Understanding this theological emphasisʿ as a tenet of Islamic Tasawwuf formulates rich educational goals, including religious instruction contributes to an understanding ofḤ Islam Tazkiyya (tazkīya: the purification of the [6], Tafakkur as a religion of love and peace. Such a view constitutes the (tafakkur: intellectual understanding [6], Taqwa (taqwā: fear theological foundation for values education. of God, also in the sense of respect for the rights of God and creation), Irfan ( irfān: recognition and experience), Hikma 4.2. Conclusions for Curriculum Development: (ḥikma: profound and diverse knowledge of existences, ʿ Clarification with the Aid of Turkish Secondary occurrences and circumstances), etc. These and other aims School Curriculum for Religious and Ethics are not suitably addressed in the analyzed curriculum. Instruction The students should be duly aware of the religious and ethically-relevant systems of Tasawwuf thought, Tasawwuf as Islamic-influenced educational tradition, interpretation and activity. Tasawwuf further offers a piousness, intellectuality and way of life maintains a human-centered and intensely personal educational method. significant role in the history of Islamic civilization. Its It possesses abundant scholarly philosophies as a traditional school of thought and religious and cultural presence should, educational establishment of over one thousand years. Such in denomination-oriented religious courses, receive philosophy and experience are worthy of a constructive appropriate attention. The relevant committees of the broaching of the issue and reflection of religious and ethics Turkish “Ministry for National Education” responsible for courses, as they can provide approaches for the development curriculum and the course “Religious Culture and Ethics” and advancement of authentic Islamic educational thought should take into consideration this prospect in the formation and practice. of the framework for the previously indicated course. The commission regularly includes theologians and religious pedagogues who could incorporate Tasawwuf-relevant themes into the pertinent program regarding both factual and religious educational endeavors. REFERENCES Tasawwuf philosophy contributes to the formation of [1] Abū Dāwūd, Sulaymān Ibn al-Aš a . Kitāb as-Sunan Islamic morality in both its school of thought and lifestyle, (standardised Hadith Work). inhabiting a notable roll in the intellectual and practical ʿ ṯ [2] Berg, B. L., Lune, H. (2015). 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