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6
UDK 001
Qodirova Y. B.
Master student National University of Uzbekistan Uzbekistan, Tashkent city GREAT HERITAGE OF IBN ARABI
Annotation: In this article highlights of importance of Ibn Arabiy 's work and its issues knowledge.
Key words: heritage, Ibn Arabiy, Al Futuxot va al-Makkiya.
Opinions and ideas about the perfect man stand in one of the central places of the doctrine of mysticism. It contains an idea of Man and his essence, the purpose of living, worldly and divine, apparent and cardinal issues, the perfect man and the ways of attaining it, the glorious beings who have reached perfection, the Saints, the anbiyos, the life of mashayikh and pirs and many other issues related to human activity. "Mysticism," argues Prof. N.Komilov, - the negative forces of human nature with the common name "nafs" or" Nafs Amora " and declared war on him. It has been promoted that it is necessary to collect wealth from the world, to walk according to the need of Nafs, ambition is strictly condemned, to save a person (that is, humanity too) from imperfections and disasters-to kill the soul, to live honestly with contentment, to sincerely go spiritually, and to solemnly proclaim humanity in man, that is, Divinity". Those who are given the Nafs are condemned by the kattik, he leads a person towards selfishness, selfishness, only to think of his own well-being, to do dirty deeds, to do evil deeds, to be proud, to be cunning, to fraud. Therefore, the manifestations of the mysticism of Nafs are considered a set of all imperfections, defects and evils. Only the solic, which flaunts his soul, can rise to the level of a perfect and mature person. The basis of the issue of Man and perfect man in mysticism is the doctrine of the body, that is, the philosophy of mysticism. The unity of God, being and man, the unification of God with Man, ontological andososeological issues are interpreted on the basis of the teachings of the divine being. He, in the opinion of scientists, is somewhat different from each other, despite his similarity with pantheism.
In pantheism, when the objects with Allah are considered one, the wahdati are not such in the body that it is a separate single being in terms of breed, and all that is outside it consists in the manifestation of the names and attributes of the God, and the beings of the breed are absent. Vahdati vujud is a "lore", achieved not by reason, but by spiritual observation, pleasure and circumstance, and not by reason theory, but by Pantheism is a philosophy that is the product of reason. The way to achieve the end result of the leeches is achieved by achieving the rank of" Fano". The scholars who founded the teaching of wahdati wujud are Muhammad Ghazzali (1058-1112), Jalaluddin Rumi (1207-1273), Ibn Al-Arabi. They interpreted the whole being, the created things as the shadow and light of God.
Ibn Al-Arabi Abu Bakr Muhammad (pseudonym; Sheikh al-Akbar "The Great Sheikh") (1165.7.8, Mursi, Spain — 1240.16.11, Damascus) is an arab thinker and
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poet, a prominent figure of Sufism. Vakhdat ul-wujud believes that the doctrine is inherent in the philosophical worldview and that the only basis of everything is the divine substance (spirit, idea). As a Sufi, he recognized the achievement of God by understanding him without the Supreme, absolute truth and purifying his soul. He has about 400 works such as al-Futuhat al-Makkiyya (the victory of Mecca), Fusus Alhikam (the Pearl of wisdom), Kitab as-Saba (The Book Of Wisdom of Yetti), Mafotih al-ghayb (the keys of the Ghayb), Kitab alhaq (the book of truth).
Especially in the justification of this doctrine, the services of Ibn Al-Arabi are great. Ul zat Allaah, being and unity of man, knowing that the causer of all things and possessions is Allah. Thus, all existing things in the world consist of the perception of God. But this unity can not be perceived through the mind or emotional organs. From Allah in the heart of Orif or Sufi there should not be anything else. The difference between God and man is lost, when they are like each other, then there is nothing else left of him. Ibn Al-Arabi considers such anti-Semitic concepts as Wahdat (unity) and kasrat (diversity), ancient (Genesis) and khodis (creation), Zohir and Botin, before and after, as two sides of a single being.
The teaching of Ibn Al-Arabi consists of a complex set of irfanians, philosophers, word invasions and concepts, a complex scientific style and thoughts, symbols and gestures that are difficult to understand, understand. The teachings of Ibn Al-Arabi, although the author himself did not call it" philosophy "the word", are the object of research of specialists engaged in intellectual knowledge and wisdom. One of his most famous works called "Fususus ul-hikam" (the Knights of wisdom) due to the abstract and complexity in the teaching of Ibn Al-Arabi has been studied with great interest by the people of philosophy, wisdom, word and lore since 800 years. According to the Arab scientist Osman Yahya, as long as 120 scientific reviews have been written on this work. Nevertheless, this work has not yet gone beyond the center of attention of Islamic scholars.
Ibn Al-Arabi is not a narrator or preacher who, like Rumi, describes his thoughts in a simple, fluent, understandable language and style for the public, uses a wide range of narratives, narratives and stories, various folk proverbs and interpretations to correctly and interestingly explain the original purpose, interprets the contents of one story with another narrative, presents scenes and landscapes rich in humor, Ibn Al-Arabi-the wise men with the language of the symbols, thinking long about the Alam and the man in the caliphate of thought, tied the waist to leave his mind bewildered, "What do I mean, where do you find it?"the problem I'm trying to say reminds me of the sergeant. In this regard, his views on religions and denominations are also not publicly expressed everywhere.
The German famous Islamist scholar, Annemarie Bregitta Shimmel Ibn Al-Arabi, has expressed his opinion on the matter and assesses that it has always been praised as one of the proponents of religious harmony and religious tolerance. Whoever wants to cite an example of the "irfanistic ideal of harmony and tolerance", of course, can be called his (Ibn Al-Arabi) pronounces the following verse (prose statement): "My heart is capable of various forms: the savmaah of the monk, the
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idol of the Pagan, the Kaaba of the zahids, the Torah and the page of the Qur'an. Love is my faith and belief: wherever his camels turn, my faith and faith will continue to be that love again."
Ibn Al-Arabi draws attention to the roots of the contradictions of religion in "Futuhoti Mecca". He refers primarily to several verses of the Holy Quran with the purpose of deeper research and study of this issue. "The Lord has sent so many prophets and various Shari'ahs to return to him ", meaning Ibn Al-Arabi," the process of the body's manifestation to the universe does not occur again, nor does it repeat itself in the matter of choosing the path of bliss. Sharia is therefore so diverse that there is no possibility of being disparate. All of them will return to a single being, but each of them, by the will of God, is the specific interpretation of the body (appearance, manifestation), in order to bring a person to happiness," he interprets. In the eyes of Sheikh Akbar, both the kindness that prevails over anger and the differences between religions are a precondition of the happiness that man achieves through differences.
In the history of Islamic philosophy, not a single philosopher, arrogant and thinker has thought about the prophets, the Sharia and their true essence at the level of Ibn Al-Arabi. In particular, his works, such as Fususus ul-hikam and Al-abadilat, are of particular importance with the fact that they are dedicated to the description of the prophets who come with different Sharia.
Ibn Al-Arabi describes "Fususus Al-hikam" as 28 Fass and gives one understanding of wisdom in each Fass. In these fasss, the Quran is about 25 prophets mentioned in Karim. He interprets these Nabis as "the word of wisdom" and refers to their specific meanings. It describes each divine name according to the status and degree of a particular Nabi by referring to each "word"to one of the "Asmo ul-husno". Ibn Al-Arabi in this game not only shows the status and career of each prophet, but also evaluates their prophetic activities. In particular, Noah considers the Prophet's call to be imperfect, that is, imperfect. He criticizes the Prophet Noah as a prophet who called his people only through "tanzeh". Because Noah tells his people about God, who absolutely did not like anything. The people who have learned and accustomed to "tashbeh", that is, anthropomorphism (to imagine God in a human image), do not follow his prophet, so that there is no connection and relationship between God and all that he is saying, including creatures. At the same time, Ibn Al-Arabi Muhammad described the Prophet's call as the most correct one, which included "tanzeh" and "tashbeh", that is, he made "jam", and jam as the most correct one, which made the difference and made the difference again.
References:
1. AHHeMapne fflHMMen. AStogn hp^ohhhh HoroM(Mustical Dimensions of Islam). Tap^yMa Ba TaB3ex,OTH A6gyppax,HM ryBOXHH. -TexpoH: ^a^Tapn Hampn $apx,aHra hotomhh, 1375, -C. 443.
2.H6h an-Apa6HH. Oycyc an-x,HKaM. EaHpyr, 1946. -335 6.
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