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The idea of the "perfect man" in the doctrine of the Sufism
иных «медиатекстов». Во-вторых, пространство медиа-реальности перенасыщено текстами и образами, которые требуют упорядоченности и «топологической аналитики» [7]. В-третьих, экономическое измерение медиарель-ности предполагает способность исследователя использовать имеющиеся тексты и образы для репрезентации
собственной субъективности. В данном случае это означает не только определение своего собственного места в культурном пространстве современного «общества потребления», но и способность правильно оценивать значимость тех или иных культурных явлений и процессов, что предполагает развитие художественного вкуса и воображения.
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Zafarova Sitora Zafarovna, Senior scientific researcher, The Samarqand State Institute of Foreign Languages E-mail: naumenko06@mail.ru
The idea of the "perfect man" in the doctrine of the Sufism
Abstract: In this article the aim, basis categories and idea of education of the perfect man in the doctrine of the Sufism are considered.
Keywords: Sufism, Sufi, tasawwuf, perfect man, God, Divine Love, path of love, spirit, spiritual world.
The Sufism (also Sufi Islam or tasawwuf), presumably from the Arabic "suf" (wool) — mystical movement in Islam. This term is uniting all Islamic teachings, the purpose of which is to develop the theoretical foundations and practi-
cal ways, providing the possibility of direct communication with God. The Sufism is the path of purifying of the soul from evil qualities (nafs) and instilling commendable qualities of the spirit (Ruh).
After the era of Muhammad the Islamic heritage was transformed in the various sciences: Fiqh, science of Hadith, science of the Quran [4]. With the expansion of the Caliphate, and the focus in it's enormous wealth among the Muslims prevailed material aspirations. However, the works on fiqh became more "dry": they are more described details of execution rituals, punishments and other similar questions. At this time began to appear the scientists who began to call people to return to the simple lifestyle. They emphasized the sincerity, the struggle with his nafs, the eradication of such diseases of
the soul as envy, arrogance, avarice. This direction received the name of tasawwuf (Sufism).
This way the murid ("the seeker", "thirsty") is held under the guidance of a Murshid ("spiritual guide"), already reached the end of the path and received from his Murshid the resolution (idjaz) to mentoring alone or in the presence of well-developed natural intuition (inner teacher).
The Sufi sheikhs are part of a chain of continuity of doctrine, which, according to the canons, dates back to Muhammad. The one that does not have the above "idjaz" ("stamp of heart") from his Sheikh in the counsel of the murids is not a true Sheikh and has no right to train interested persons in the Sufism (tasawwuf, tariqa).
The theologian al-Ghazali (1058-1111) considered that the Sufism is the very essence of Islam. The merit of al-Ghazali is that he tried to eliminate the contradictions between the Islamic Orthodoxy and the Sufism. According to al-Ghazali, Sufism, the true criterion is the absence
Section 10. Philosophy
of contradictions with the Quran and the Sunnah of the prophet Muhammad.
The Sufism is a sacred doctrine that contains the "key" to all knowledge. Its task is to raise man to a higher stage of perfection. All of science given to humankind to know the creations of God, and the Sufism is given to know The Supreme, to reach the Truth.
Only by knowing their true essence, people can achieve the direct perception of God and union with Him. This is expressed very laconically in the hadith of Sunna, says: "Who knows himself knows God" [3]. In the final stages of such cognition, the individual human consciousness merges wit the Divine Consciousness. This final goal is described in the Sufi tradition as the highest state of consciousness Baqi bi-Allah (the Eternity in God). In Hindu and Buddhist traditions this term are Kaivalya, Mahanirvana, Moksha.
The heroic path becomes a Sufi, requires liberation from external troubles, worldly affections and material passions, abstinence and restrictions, refusal of benefits; encourages poverty and constant "muhasiba" — the practice of self-observation. The greatest joy is to meet the spiritual and not material needs, union with God, which is achieved only at the end of the path and which introduces in the "fan" — a state of nothingness, disappearance, ecstasy and euphoria. Sufis there have no instructive requirements for all. However, only the elected can judge yourself about what is good and the rest should follow the judgments of teachers. The believer must be judged not by works, but by intentions and they must be clean; it is loyal enough mounting. God allows evil to exist. Evil is the temptation to defect, and it exists for human trials. Evil is inevitable. Hence the sermon of humble and calm attitude towards it. People are free to choose between good and evil.
Conscious limitation of material needs is the result of much effort for spiritual perfection. For example, the self-restraint to asceticism is the initial operation condition of the Sufi's activity.
The aim of the Sufism is the education of the "perfect man" (Insan al Komil), which is free from the material values and managed to rise above the negative qualities of his nature. The Sufism has inspired its followers, exposed the deep qualities of the soul and played a big role in the development of aesthetics, ethics, literature and art. "Insan al Komil" — the "perfect man", first of all, learns to love life through work, for the life through work, for life is work, work with love and inspiration: "Work with love means to weave clothes... like those clothes wearing lover" [5]. "Komil Inson" stood as the benchmark and role models, who have the right to judge good and evil, and in the end the way of improvement was to merge with God. For the traditionalists, this was a dangerous sedition.
The central doctrine of the Sufism is the idea of "the perfect man". This term was first coined by Ibn Arabi. He said: "In man
contains potentially all that exists. The perfect man therefore conceived as a space and therefore was considered as beautiful. And Sufis came to the conclusion that the Space reaches its perfection in man: "man is the most perfect being of the Universe. And only in him the nature comes to self-knowledge" [1].
The Sufi concept of the perfect man comes from the fact that man being the very core of the universe, on the one hand, has something in common with the supernatural, the other — with the authentic world. As a result, he not only can know the Divine truth, but he becomes it. Of great interest are reasoning about Najmiddin Razi. According to his teaching, man has a double perfection: the first is of his commonality with all things, the second, peculiar only to him — the ability to reach the highest perfection, that is, to understand the truth [6].
The basis of the Sufism is love (mahabba, hubb). Sometimes the Sufis even say of their teaching as "the hymn of the Divine Love" and call it tassa-wuri — "love-vision". The Love is regarded in the Sufism as the power which leads to a permanent increase of the sense of inclusion in God. This process leads to the understanding that in the world there is nothing but God, Who is both Lover and the Beloved. One of the main principles of the Sufism — "Ishk Allah Mabut Allah (... God is Lover and Beloved)".
A truly loving Sufi is gradually sinking, sinking and dissolving in the Creator in his Beloved. The perception of God as the Beloved originated from direct, immediate experience. The Sufis describe this as follows. When a person passes a certain distance along the Path of Love, God begins more actively to help the seeker, bringing him to His Abode. And then the person begins to feel more intensely sensate the Divine Love.
The Sufi sheikhs often live in the world, occupied with common worldly activity. They may have a store, a workshop, a forge, writing music, books, etc. This is because the Sufis believe that there is no any need in solitude, a hermit to go to God.
The Sufism elicites flaws and points to ways of getting rid ofthem. This discipline helps the soul to overcome obstacles by ridding of the soul from diseases and bad qualities, thus, leading to liberation of the heart "from everything except Allah, and to the adornment of his remembrance of the Great Creator".
And there is this definition: "The Sufism is the highest morality. Whoever surpasses you in good character surpasses you in Sufism".
To summarize, it is appropriate to cite the following statement by Ahmad Zarrukh: "The Sufism was given more 2 000 definitions, but their essence all comes down to one thing — selfless, sincere repentance to Allah and service to Him". The pillar of the Sufism is purification of the heart from earthly passions, and his support is man's relationship with the Great Creator. The Sufi is he whose heart is freed from everything except Allah and any of his actions for Him.
References:
1. Голованова В. Г. Курс лекции по «Основам философии». - Ташкент, 1999. - С. 86.
2. Идрис Шах. Суфизм. - М.: Клышников, 1994. - С. 5.
Problems of interaction between global and national components of advertising activity
3. Суфии. Собрание притч и афоризмов. - М.: ЭКСМО, 2001. - С. 15.
4. Тримингэм Дж. С. Суфийские ордены в исламе. - М.: Гелиос, 2002. - С. 27.
5. Умаров Э. У, Загыртдинова Ф. Б. Этика. - Ташкент, 2005. - С. 97.
6. Шермухамедова Н. Гносеология. - Ташкент, 2007. - С. 59.
Seregin Alexander Vasilevich, Ufa Institute (branch) Plekhanov Russian Economic of University,
Candidate of Philosophical Sciences, Associate Professor of «Humanities» department
E-mail: itkaf@mail.ru
Ahmatnabiev Renald Railevich, Ufa Institute (branch) Plekhanov Russian Economic of University,
Student direction «Management» E-mail: ahmatnabievr@gmail.com
Problems of interaction between global and national components of advertising activity
Abstract: This article analyzes the development of global and national components of the promotional activities, as well as their mutual interaction. In conclusion, the article indicated by the specified interference problems.
Keywords: Global components national components, regional components, advertising, promotional activities.
Серегин Александр Васильевич, Уфимский институт (филиал) Российского экономического университета имени Г. В. Плеханова, Кандидат философских наук, доцент кафедры «Гуманитарных дисциплин» E-mail: itkaf@mail.ru
Ахматнабиев Ренальд Раилевич, Уфимский институт (филиал) Российского экономического университета имени Г. В. Плеханова, студент специальности «Менеджмент» E-mail: ahmatnabievr@gmail.com
Проблемы взаимодействия глобальных и национальных компонентов рекламной деятельности
Аннотация: В данной статье проанализировано развитие глобальных и национальных компонентов рекламной деятельности, а также их совместное взаимовлияние. В заключении статьи, обозначены проблемы указанного взаимовлияния.
Ключевые слова: глобальные компоненты, национальные компоненты, региональные компоненты, реклама, рекламная деятельность.
В современных условиях общественного развития в массовом сознании укореняется «широкое определение рекламы, отражая её сущность как многообразного общественного явления современности, что не исключает её подразделения на отдельные виды (отрасли), ограничивающие рекламно-информационную деятельность определенными сферами общественно-экономической жизни людей» [1, 3]. Отсюда в последнее время чётко прослеживаются глобальные и национальные компоненты её развития. Таким
образом, «глобальная стратегия подразумевает единую стандартную программу маркетинга, которая практически не подвергается модификации в расчёте на различные регионы, многонациональный подход учитывает культурные различия рынков и их конкурентные ситуации» [2, 450]. Поэтому, учет культурных различий рынков заставляет согласиться с тем, что «рекламная продукция базируется на глубинных социокультурных предпосылках и затрагивает разнообразные сферы человеческих контактов» [3, 8].
