CC BY
27
MIRZO BEDILS VIEWS ABOUT HUMAN AND ITS ESSENCE
Muhammadieva Oynisa, Associate Professor, Head of the department"National idea" of NUU, International Islamic Academy of Uzbekistan E-mail: [email protected]
MIRZO BEDILS VIEWS ABOUT HUMAN AND ITS ESSENCE
Abstract. This article analyzes the essence of man and his essence from a philosophical and religious point of view. A person's ability to know is infinite due to his intuition and intelligence. Understanding of a person through the mind, sense organs and thinking of a person. Man achieves perfection through knowledge and morality. Mirzo Bedil believed that he would achieve perfection as a result of physical, spiritual and intellectual development.
Keywords: Chor unsure, Nikot, Irfon, Sufism, "Jawhar-uz-zot", moral education, human, flora, plant, molecule, humanity, nature, religion, human essence, person.
Mirzo Abdulkadir Bedil, famous in the XVII-XVIII centuries, was one of the most prominent scientists in the history of the Indian philosophy and was well aware of the Muslim heritage. He wrote philosophical and religious views in his works such as "Chor unsur", "Irfon", "Nikot". In his work he wrote about the teachings of Sufism, Aristotle's social-philosophical and naturalist views with al-Kindi, Abu Nasr Farabi, Abu Rayhon Beruni, and the views of scholars and thinkers. In social philosophical aspects of his works, they were devoted to the idea of perfect humanity, moral education, and human perfection. Mirzo Bedil examined the human condition deeply, learned its purpose, dignity, self-actualization and attitude to others. There is a point in the philosophical, social ideology of the scientist that there is an impression that this thinker's close proximity to arches of sufism had a permanent impact on his philosophical outlook. It should be noted that Mirzo Bedil used the teachings of Sufism in the human and its essence. Comparing the Bedil's philosophy with the views of Farididdin Attar, this is also evident in the human question. Farididin Attor's "Jawhar-uz-zot" first describes the uniqueness of all the spiritual and material worlds, namely, the unity of the universe and the power of absolute Creation. Then, in this vicious circle, the role of man, the essence of human nature, the self-awareness of the Creator, the pain of suffering, the purification and self-consciousness of the soul; the body, the world, the soul, the transgression of the difference stage and joining in the true [1].
Mirzo Bedil, in his Irfan, argues that the origin of man is based on the theory of evolution, in which first human beings emerged from the formation of the flora and fauna and their accumulation. The evolution of the "four elements" consists first of all, the molecule, the second plant (plant), the third animal (the irresistible and the loose animal) and the fourth person (the willpower and creature).[2] He emphasizes that the human being is created in the highest status among all
of the universe, and wants to be regarded as worthy of this honorable title, irrespective of his race or race. Human beings are miraculous, yet they are sources of mischief. Therefore, he draws attention to the need to take into account these two different manners. It also points to the fact that it is a creature capable of performing many things, that is, the splendor of the human being, the intelligence of speech, the speech, the mind, the intelligence, the other creatures, and the imperfect, careless, the poet tried to cover the moral virtues along with the noble morals and manners in man.
Bedil introduces the concept of "brilliance" absolutely in explaining the existence of human beings in his works Irfon, Chor unsur. The "absolute praise" refers to an absolute presence based on divine power. Mirzo Bedil is the greatest and most blessed man. The scientist considered the greatness of the human being as its important and conceivable essence. Fitrat's "Bedil" illustrates three important aspects of the essence of the person analyzed by Bedil. The first of them is that man has the highest, the most powerful power. When a person believes in himself and follows his conscience, he does everything he can to achieve the truth. In this, the intel-lectualist calls on man to recognize his own power and points to man's power.
According to nonsense, man admits his weakness because he does not know that such a great power is. When he is weak, all his troubles come to him, and he becomes a source of mistakes. A person's ignorance of his own power draws attention to the concept of the Bedouin as the cause of errors.
The second important aspect in the analysis of human nature is the example of the Bedouin interpretation. The flesh is ignorant of the fact that a person does not know that he is a blessed person. One of the reasons that deprives man of his strength, spiritual development is his imitation.
The companion is trying to explain that people are following the unconscious, blind, and obedient images of the
Section 13. Philosophy
idols that prevent them from doing great things. He sees the true power of human beings in the pursuit of knowledge and enlightenment.
Bedouin shows that man has the greatest, the highest mind, the mind, the heart. The Bedouin understands that one of the reasons that unites imitation in human nature is misunderstanding of religion. Therefore, the intellectual was regarded as the third most important aspect of human nature's analysis: to misunderstand the essence of religion, and to misinterpret its religious views [3].
Bedil opposes the use of formal words and deceptions of God's words. It is necessary to explain the essence of religion, that is, trying to entice people with the fear of hell and deceiving them with paradise will gradually become a legend of the gods, and they will be able to understand the true meaning of the legends. As the Sufi masters say in the mosques, the teachings of God through the prophet, the word of truth, and the passing of time, are a fascinating myth. When a certain period of human experience is not able to comprehend the meaning of science, it begins to give these concepts a legitimate authority.
Thus, the Bedouin calls on man to abstain from following the imitation and religious beliefs by relying on his own power.
In addressing the essence of human nature, the intellectual is based on the historical necessity of the time. Because in the second half of the XVII century - the struggle for the throne in India in the first half of the XVIII century, and seeing disagreements, injustices, humiliation. Bedil encourages people to be kind, dignified, generous with their impressive thoughts.
The attitude towards the unbelieving people is condemned by their disagreement on the part of the nation, and the religion. He invites all to love people.
The problem of preserving a human being is becoming increasingly common throughout the world today. One of the best ways to deal with this problem is to create a sense of love for people, to love people, as Bedl said. Weapons and battles are a source of religious aggression not only for the lives of others, but also for everybody.
In the doctrine taught by humanity, the level of humanity is determined by the level of development of the spirit, hence, spiritual heights are inevitable for victory over cruelty, ignorance, low nature.
Here are some conclusions from the above-mentioned points of view:
First of all, it is important for a person to appear in Bedil's philosophy. The first thing that influences on the appearance of man is the Essential Spring (Divine Force) and the scientific evolution of nature. This interpretation of the material and spiritual world of man means that the spiritual world of man is in harmony with the Divine Power, the Absolute Being, the body with the material universe.
Secondly, these views of Mirza Bedil, who supported the united position of tasawwuf in man's appearance, are inextricably linked with the idea of Farididdin Attar.
Thirdly, Bedil pays special attention to some concepts of power, imitation and religion in analyzing the essence of man. The power of human beings is dominated by the spiritual perfection of man, as well as in the elevation of the elevated position. Slander and religious fanaticism lead to humiliation.
Fourthly, Mirzo Bedil is a philosopher, who promotes religious and secular views on the origin and essence of man.
References:
1. Farididdin Attor. Ilohiynoma. - T: Writer. 1994. - 73 p.
2. Abbas Mehrin Shusthtari. History and Literature of Iran. - Tehron, 1973. Bedil and Uzbek Spirituality. - Tehron - Tashkent, 2005. - 56 p.
3. Fitrat Bedil. - Tashkent, - 48 p.
