Ethics education in the Islâmic sûfîsm tradition

The Islamic Sufi tradition, which has a very rich past, is essentially an educational institution. In this tradition, when individuals receive Sufi education, they try to uncover the human characteristics that exist in their potential and want to reach level of the most honored of the all creatures. In the Sufi education process, which focuses on affective education and called "soul training", a wide variety of training methods such as personal and social conversation, dhikr, contemplation, murakabe, service and rabıta are used. Islamic Sufi tradition has a system that aims to give moral maturity by targeting the inner development of the individual. In order to educate people on a moral level and to keep good morality permanent and continuous, a long-term moral training was carried out in institutions like tekke. For this reason, perhaps one of the most important the main factors that distinguish Sufistic training from other disciplines or educational approaches is the maintain of personal and social education together. The main purpose of the study is, when the moral breakdown has increased considerably, purifying the individual from negative behaviors and conveying them to ways of beautifying and educating the moral with ideals based on Kimya-yı Saadet. It is also aimed at the ways of correcting the morality, with the methods and recommendations mentioned in Kimya-yı Saadet. While the researches directed at Ghazali were focused on the general works and views of Ghazali; Our work is not based on Kimyâ-yı Saâdet. Instead of a constant individual in moral education; It differs from the others by putting forward the active, energetic and diligent individuals. When Kimyâ-yı Saâdet is examined; It is seen that Ghazali emphasizes that morality is 'educable' by taking into account the characteristics, emotions, tendencies and psycho social developments of the individual. According to Gazali, the biggest task is to gain the high motivation and it falls on the individual. The individual should ensure his continuity by putting his knowledge into practice and making it a habit in his moral education. The emphasis in Kimyâ-yı Saadet is the ensure of this permanence, is only possible by oppose to the desires and wishes of the nafs and to balance the attitudes and behaviors. As in the case of Ghazali, Sufistic knowledge, experience and living, which are especially important in religious life, also have an important place in our social life. Therefore, Sufi training can contribute to all areas of today's moral education and training. Keywords: Sufism, Moral Education, Kimyâ-yı Saâdet, Gazâlî