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Qodirova Y. master student National University of Uzbekistan Uzbekistan, Tashkent city MYSTIC, POET AND PHILOSOPHER IBN ARABI MUHYI AD-DIN
Annotation: In this article highlights of mystic, poet and philosopher Ibn Arabi Muhyi ad-din and its importance of his works.
Key words: mystic, poet, philosopher, muslim.
Sufi mystic, poet and philosopher Ibn Arabi Muhyi ad-din was born in 1165 in the territory of modern Spain. He was descended from a noble old Arabic family, according to legend, which began with Hatim at-tai, the hero of the ancient epic. Also known as al-Saigal-Akbar, meaning "Great Sheikh".
At that time, the Iberian Peninsula was a real center of culture and philosophy, a crossroads of civilizations. Since childhood, the future mystic was surrounded by an atmosphere of asceticism and Muslim piety, and therefore the education of a Muslim scientist became available to him. He devoted much attention to the study of the Koran and the Koranic Sciences, music, poetry, and philosophy.
In 1184, Ibn Arabi became a Sufi. Created the doctrine of "Wahdat al-wujud" about the uniqueness and unity of being. He spent a lot of time traveling: first in North Africa and Andalusia, in 1200 visited Egypt and Asia Minor, made the Hajj to Mecca, and in 1223 settled in Damascus. All this, as well as many meetings with teachers, he described in his autobiographical work "Rukh al-Quds Fi muhasabat an-nafs" ("the Holy spirit in the recompense of the soul"). As claimed by Ibn Arabi, in 1197/98 G. they repeated the mystical path taken by the Prophet Muhammad (peace and blessings of God be upon him!). The Qur'an (Sura XVII "al-Isra") describes the night of ascension, when the Prophet Muhammad carried from Mecca to Jerusalem, and then raised to the throne of Allah. After that, he realized that he had reached the highest level of perfection and knowledge that is only available to a mortal. In recognition of Ibn Arabi's services, He was clothed by teachers-sheikhs in rags (khirka), which gave him the right to educate Murid students and preach independently. The Sufi became a mentor-an "old man" who enjoyed the authority of the numerous murids around him. He wrote manuals and collections of teachings for novice mystics. All these works were widely distributed throughout the Muslim world. Many of his works testify to the insights that visited him, as well as to conversations with prophets and mystics of the distant past. Ibn Arabi enjoyed high authority among the Sufis, as evidenced by the title "pole of poles", which meant the highest among the Sufis. In the last years of his life, Ibn Arabi continued to teach and write his works. The Sufi died among relatives, students, and friends in 1240. He was buried at mount Kasyun in the suburbs of Damascus. In the years when Sultan Selim I ruled (1512-1520), a mosque was built over the grave of Ibn Arabi, which still exists today.
Interpreted in a rational way and systematized, the teachings of Ibn Arabi
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received the conditional name unity of being (Wahdat al-wujud). It has not yet been established who first used the phrase "Wahdat al-wujud". The term probably appeared soon after Ibn Arabi's death among his Anatolian followers, led by Sadr al-DIN al-Kunawi, who actively commented on And preached his ideas. There is also an assumption that the term was first used by the opponents of Ibn Arabi; most often it is pointed to the middle ages. theologian and jurist Ibn Taymiyyah (d. in 1328), K-ry spoke of Ibn Arabi as a preacher of "absolute being" ("al-wujud al-mutlaq").
The problem of being (existence) was one of the main problems for the middle ages. Muslim brothers. philosophy, and its appearance as part of the name of this doctrine emphasized its mainly philosophical character, which it actually did not have; such a name also indicated that the concept of being, the main component of the doctrine, is subordinate to all other aspects of it, which also does not correspond to the truth. In the works of Ibn Arabi, there are almost no references to the writings of Arab-Muslims. they do not mention philosophers who represented the rationalistic tradition. The references to Plato and Aristotle show that Ibn Arabi was only superficially familiar with their ideas. From the analysis of Ibn Arabi's texts, it is clear that He was well aware of the works and views of the representatives of the 2 main opposing schools in the Muslim world. speculative theology (Kalam) -mutazilites and Asharites (see article Ashari). While Ibn Arabi agreed on certain points with both of them, He did not fully share the positions of either of them. He believed that there was a fundamental error in the concepts of these schools: reason, rational arguments can only give an incomplete, approximate knowledge of being and God. Not confirmed by Superintelligent intuition, or "eating" (zauk), as the Sufis called it, rational knowledge can only perform auxiliary functions. Therefore, the immediate basis for "Wahdat al-wujud" was Sufi metaphysics and theosophy, which incorporated elements of all these teachings, as well as Kalam.
Ibn Arabi's position resembles that of a Muslim. theologian and mystic al-Ghazali: he denied the absolute value of the epistemology of the Kalam supporters, but used their arguments and conclusions. Ibn Arabi was a proponent of the theological trend of madumiya and adhered to the so-called extreme realism: all definitions of a concrete, real-life thing are also applicable to it and in its state of non-existence. I. A. believed that things originally existed in divine knowledge as real entities. By the will of God, they were transferred from intelligible (intelligible, knowable, conceivable) being (subut) to concrete (vujud) with all the properties inherent in them from time immemorial. In other words, God's eternal knowledge of the Universe was expanded in space and time and acquired an ontological existence. It follows that the universe in its entirety has always been present in divine knowledge and as an object of knowledge has always been real.
The doctrine of "Wahdat al-wujud" is characterized by deliberate understatement and ambiguity, due to the dialectic and "fluidity" of provisions and terminology. Having brought Ibn Arabi's arguments to the end, having reinterpreted them in a logical and rationalistic spirit, the commentators of Wahdat al-wujud shifted the emphasis and changed the essence of the doctrine. The combination of
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the terms "being" and "unity" was associated. researchers with pantheism (characteristically, that in modern times. Arab. the philosophical lexicon with the term "Vahdat al-both" translate "pantheism"). Scientists attributed Ibn Arabi to the pantheists. In scientific works of recent years, there is an attempt to abandon the schematic representation of Ibn Arabi as a pantheist philosopher, pantheistic monist, panentheist. Ibn Arabi's "accusations" of pantheism are groundless: his teaching preserves the idea of the transcendence of God. "Unity of being" means the unity of the acts of creation (the original meaning is Arabic. the root "vuzhd" - "find", "produce"). Thus, it is emphasized that" in everything " there is God and his manifestations. The dilemma of God's transcendence to the world and simultaneous immanence to it. decides by introducing the doctrine of divine Names. Names serve as intermediaries between opposite aspects in the essence of the one absolute; with their help, Ibn Arabi explains the essential unity and imaginative multiplicity of the created world.
While Ibn Arabi was still alive, he was a Muslim. scholars of theology were divided into supporters and opponents of his teachings, who believed that it contradicted the basic principles of Islam (the concept of "unity of being" was perceived by them as a justification for polytheism and pantheism). An alternative to The Ibn Arabi doctrine was the doctrine of "unity of testimony" (Vahdat al-shuhud), developed in the beginning of the XIV century. persid. a mystic, a member of the kubrawiya Ala ad-Daula as-Simnani brotherhood (1261-1336). The essence of the doctrine is reduced to the position that the absolute is transcendent and because of this circumstance, the mystic cannot get proof of the existence of the divine being. The latter is not so much the essence of the absolute as the "action that creates existence"; being itself is an attribute peculiar to the absolute, but separated from its essence. The goal of the mystic is not to achieve Union (Tawhid) with God, but to understand what is the true worship (ubudiya) of him. Some of the Sufis became known as "wujudi" - supporters of the doctrine of "Wahdat al-wujud", which include not only major Sunni thinkers al-Kashani, Abd al-Karim al-Jili, al-Qaysari, Jami, but also Shiite philosophers Haidar Amuli, Mir Damad, Mullah Sadra. Especially many followers of the doctrine were in Central Asia, Iran and the North. India. Others who professed "Wahdat al-shuhud" were called "shuhudi" - Ibn Taimiya, Ibn Khaldun (d. in 1405), Ibn Hajar al-Askalani, faqihs of Syria, Egypt, and the Maghreb.
Followers of called him "the Greatest teacher" (al-Shaikh al-Akbar) and "son of Plato" (Ibn Aflatun). Sadr al-DIN al-Kunawi, the adopted son of I. A., was in correspondence with the Shiite philosopher Nasiraddin Tusi, and was friends with Saaduddin Hamuyeh and Jalaladdin Rumi. There was a tradition to accompany the text of the "Meccan revelations" with poems by Jalaladdin Rumi and comment on his mystical poetry "masnavi" with texts by I. A. the Doctrine of "Wahdat al-wujud" was extremely popular in the Ottoman Empire and eventually acquired the status of Orthodoxy. This is evidenced by the fatwa of sheikhu-l-Islam (1534), which begins with the words: "One who refuses to recognize Ibn Arabi... becomes a heretic." The document "the tree of Numan" ("Shajara al-Numaniyya"), the authorship of which
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was attributed to Ibn Arabi and called" the language of truth " (Lisan al-hakika), was no less popular in the Ottoman Empire than the prophecies of Nostradamus in Europe. Ottoman officials referred to this text, for example. during diplomatic negotiations.
References:
1. Karimov I. A. Participants of the International scientific and practical conference "Uzbekistan's Contribution to the development of Islamic civilization"/ Liberalizing society, deepening reforms, improving the spirituality and standard of living of the people — the criterion and goal of all our spirituality. In 15 volumes-Tashkent: Uzbekistan, 2007. Vol. 15.
2. Farxodjonova, N. (2019). FEATURES OF MODERNIZATION AND INTEGRATION OF NATIONAL CULTURE. Scientific Bulletin of Namangan State University, 1(2), 167-172.
3. https://islam-today.ru/istoria/licnosti/mistik-poet-i-filosof-ibn-arabi-muhjj-ad-djn/
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