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9THE CONCEPT OF LIFE IN NAQSHBANDIYA TEACHING
Navruzova Gulchehra Negmatovna Doctor of sciences philosophy, professor, Bukhara engineering technological institute
https://doi.org/10.5281/zenodo. 7934817
Abstract. In this article specific aspects of concept of life in Naqshbandiya teaching founded by Muhammad ibn Muhammad al-Buxariy(l318-1389) known andfamous as Bahauddin Naqshband is philosophically analyzed. It has been proven that the the principle of "Hush dar dam" is the basis of the notion of life in Naqshbandiya teaching. Teaching of Naqshbandiya harmonizes life of a person with the notion of "dam". "Dam", in the interpretation of Naqshbandiya, is the moment between breathing in, holding breath, breathing out and breathing in again. A person should take care of his breath, not lose it, and should spend it with gratitude under the control of his mind, understanding and farosat. A person's life, his full life and meaningful life depend on how he goes through each process of breathing. Based on the sources, it has been proven that the principle of "Hush dar dam " helps to properly organize this process and bring a person out of a state of carelessness.
Keywords: Bahauddin Naqshband, Naqshbandiya, life, breath, "Hush dar dam ", air, Yusuf Hamadoni, Anaximenes, stoics, peace, carelessness, wakefulness.
Introduction
In this day and age, where globalization and different news spread through world quickly, the issue of life is still being actual. Life is the most complicated forms of human existence and being present. The most complicated form of life is life of a human. It is very related with human psychology, mind and thinking. Life is given once to a person. Life is an opportunity given to a person. Dignity of a person depends on how he spent it. The part of the earth where life is spread is called the biosphere. In biosphere there is a moderate opportunity for living life for all living organisms. One of these opportunities is components in air. The amount of oxygen in the air creates an opportunity for a person to breath and live. How person's life will be depends on if he breathes fully, spends his life meaningfully, what kind of society he lives in, and material and spiritual environment. If the person realizes himself, he will use the opportunities given to him wisely and will take care of biosphere that changes in the effect of his intelligence. The principle of "Hush dar dam" in Naqshbandiya teaching creates an opportunity for a person to live alert and aware by being in harmony with an entire galaxy, and to keep the biosphere and nosphere healthy.
The principle of "Hush dar dam" in Naqshbandiya teaching is the basis of the understanding of life. The rashha of "Hush dar dam" is interpreted in different ways by the people of tasavvuf. Boyazid Bastomiy said: "The praying of people of tariqat is being aware of breaths in and breaths out". "Hush dar dam" is the principle of being aware of each moment and in sources described as rashha - a drop of life-giving water or qudsiy - pure, divine word. The sacred teacher of Bukhara Sharifs Seven Pirs Yusuf Hamadoniy taught the principle of "Hush dar dam" to the founder of the teaching of Khojagon, known as Xojai Jahon, Xoja Abdulxoliq Gijduvoniy. Abdulkhaliq Gijduvani introduced this preachment of his teacher as the principle of the teaching of Khojagan, which he founded. Bahauddin Naqshband introduced this preachment as the first and most important of 11 principles. [7-11,18]
The teaching of Naqshbandiya harmonizes life of a person with the concept of "dam". "Dam" in the interpretation of Naqshbandiya is the moment between breathing in, holding breath, breathing out and breathing in again. A person should save this moment, not lose it, and should spend it with gratitude under the control of his mind, understanding and farosat.[12:119-121] A person connects with whole galaxy and world through the process of breathing. All beings in existence breath in and breath out. In the process of breathing, a person creates a general universal vibration and mutually exchanges power and information. This is the process that is the basis of human life. Because in the process of breathing a body, mind, heart and soul of a person get energy. The light and energy that comes from a body, mind and a soul of a person who spends every moment awarely gives life to the world and illuminates it.
A person's aliveness, living life fully and having a meaningful life is connected to how each breathing process of him goes. The principle of "Hush dar dam" helps to properly organize this process. The essence and meaning of this principle are illuminated in the work "Rashahot"." "Hush dar dam" is each breath that comes from inside needs to be awarely and alert and g'aflat (carelessness) should not find a way to it". [17:32] It turned out that rashha "Hush dar dam" helps a person to be out of condition of carelessness. Carelessness is the biggest vice in person and it is one of the qualities of nafs of ammora. [6:19-41] In dictionary carelessness has meanings as "not knowing", "being in condition of sleep", "inattention". A person who is in condition of carelessness will live by forgetting the essence and meaning of life, his purpose, the reason of coming to this life and his goal. Whereas the real person should be alert, aware and should not waste any breath he takes. Therefore in Naqshbandiya protection of breath is the most important issue. Main part
The pir and murshid of teaching Naqshbandiya in Hirot, Hazrati Mavlono Saduddin Koshgariy q.s. said: " "Hush dar dam", passing from one breath to another, should not be in carelessness, should be in present and every breath should not be empty and careless of Haq subhanahu". [17:32] From this notion it can be seen that the main attention should be on taking each breath with awareness and alertness.
Hazrat Bahouddin Naqshband described the principle of "Hush dar dam" as following: "On this way the basis of the work should be based on breath, so that rather than thinking about past and future, this time should be occupied with most important work. Do not let the breath go to waste. And should strive in the attack and duxul of his breath and protection of middle of un-nafasayn, so that will not go in and out with carelessness"[17:32]. From these words it can be seen that Bahauddin Naqshband emphasized that meaning of life depends on how each moment is spent. He puts forward the notion that in order to live a full life, a person should be busy with the work that is important for this moment rather than tying his thoughts and imagination with the past or future. Bahauddin Naqshband told that the process of breathing is: breathing in, breathing out and the moment between it and accentuated on taking care of it, protecting so that it will not pass with carelessness. About this his following poetic notion was given in the source: Ey monda zi bahri ilm bar sohili ayn, Dar bahr farogat astu bar sohil shayn. Bardor Sarfi nazar zi mabji kavnayn, Ogoh zi bahr bosh bayn an- nafasayn.[17:32] Meaning:
Hey person who stands on the beach with open eyes for
purpose of learning,
There is pleasure in the sea and evil on the shore.
Take your views from the waves of two worlds,
Be aware of the sea even between breaths.
From the meaning of this poetic piece it can be known that Bahauddin Naqshband emphasized that a person should know the value of each moment, and be aware of the real essence and boqiy things not only in each breath, but also in the moment between breaths.
Bahauddin Naqshband told: "Do not let the breath to be wasted and be careful that if someone will waste his time, that's it, this time will become his enemy".[2:86] With these words of wisdom he illustrated that breaths passed with carelessness in life will have negative effects both on person and humanity.
In order to learn breathing correctly, a person firstly will learn to control physical powers. If airway and lung capacity work correctly, brain functions get better and intellectual power increases and a person will also start controlling it. Not spending breath in vain restrains energies of breathing process and a breath of a person becomes pure, qudsiy, and life-giving as a breath of Jesus. This kind of person will be called as "sharp breath". Abdurahmon Jomiy in his manqabat about Bahauddin Naqshband gives his following notion:
"Gum zada be hamdamii hush dam".[1:112]
Meaning:
"Totally eliminating unconsciousness".
In most of the sources it is translated as "Kam zada", that is "Reducing". It is also written like this in the new translation of a book "Rashahot" by Ali Safiy. However, it is not appropriate to the essence of Naqshbandiya, because logically the tariqat that is teaching to take care of even a moment between breaths will not say to reduce unconsciousness, but will tell to totally eliminate it.
It will be obvious that for each breath to enter page of life Naqshbandiya emphasized on paying attention to following:
1. Process of breathing should be consciously. A person needs to breathe deeply, filling his entire lungs. While breathing a person should breath gratefully and with understanding that there is fresh air which is essential for him in space. In the process of breathing deeply the essential oxygen for soul, needed information for brain, food for heart and soul - light, fayz, blessing, rahmat and divine knowledge enter. A person should feel this process, control it with his intelligence and the love of gratitude for blessings should be in his heart.
2. Keeping the breath inside. The oxygen that enters through the inhaled breath spreads throughout the body through the lung alveoli, heart and artery blood vessels, cleanses the body, gives energy and prolongs human life. On the one hand, the brain controls the breath and on the other hand, it analyzes the received information subconsciously. The divine lightsthat are entering heart accept fayz and barakot, rahmat and laduniy knowledge and get purified and soul is elevated.
The process of keeping breath should be 3, 5, 7.....times more than time of breathing in. The
process of keeping the breath leads a person to become perfect to the extent that every breath is life-giving, Jesus breath, his prayers are answered, the eyes of the heart are open, his botin olami kabir (big world) and the rays radiating from him become vast and illuminate the whole world.
3. The process of breathing out. Carbon dioxide formed by oxidation with oxygen produced as a result of the process of exhalation leaves the body through the lungs with the help
of venous blood vessels and alveoli. As a result of it a soul takes a rest, enjoys, finds happiness. Brain controls this process and mental activity sharpens. There will be no places left for bad vices, such as grudge, anger, envy, arrogance and they will leave the body. Since the soul becomes strong, it saves the body from all the evils that have entered the human body, especially from the evil eye, suq and evil spirits.
4. The moment of getting ready to take a new breath. Saving up the energies to take a deep breath.
From the things above it can be known that in Naqshbandiya teaching a one moment of life that is related to breathing includes four stages. The life-giving process in human is fundamentally different from the respiration of other forms of existence. Everything in inorganic and organic world: soil, plants and animals breath and live alive. However, their breathing process is not consciously. A person controls his breathing process with his intelligence, understanding and farosat. A person will understand the life, lifetime and essence of each moment given to him, will know its worth, will understand himself and will find a decent place in society. He will know his place and fulfill the tasks assigned to him. Each taken conscious breath will help a person to be worth the name Hazrat Inson.
The words of wisdom and notions of Yusuf Hamadoniy and pir and murshids of tariqat Xojagon were the roots of formation of notions of Bahauddin Naqshband related to rashha "Hush dar dam".
The first rashha Yusuf Hamadoniy added to Xojagon teaching was "Hush dar dam". "Hush dar dam" which is included to tasavvuf teaching by Yusuf Hamadoniy was the most important life-giving word of wisdom, this rashha was the reason why Xojagon and later Naqshbandiya went by the way of awareness, alertness, relevance, consciousness, familiarity and became a worldwide teaching. Rashha "Hush dar dam" harmonized the notions "hush" and "dam" in itself. "Hush" has meanings as vigilant, alert, voqif, understanding of each work's originality and meaning, mind, "dam" means breath, moment, time, period. "Hush dar dam" is a rashha that has zohiriy and botiniy meanings.
In the chapter 13 of the work "Maslak al-orifin" the opinions of the founder of Xojagan tariqat, Abdulxoliq Gijduvoniy, about the maqoms of the tariqat and notions about the stages of human spiritual perfection are highlighted. In this chapter the special attention was paid to the concept muhosaba: Muhosaba is the account of every past time. As written in the source, Abdulxoliq Gijduvoniy was asked, "What is muhosaba?" He answered: "Muhosaba is retention of nafs, so that it will not be wasted". It is obvious that Abdulxoliq Gijduvoniy emphasized on taking care of nafs.
Abdulxoliq Gijduvoniy emphasized on not wasting any breath with unconsciousness, being conscious and taking care of it.: "Life is an investment of breaths. This investment should be spent consciously, any time, nigh, day, while sleeping or being awake. Any breath should not go on waste and should be preserved as of a diamond. If it goes on waste, great damage will be done. Just as if this is real diamond which is a treasure, a wasted breath is like a treasure being stolen. Therefore, each moment should be valued and spent with attention and istigfor(forgiveness). Because there is a reckoning for every bit of good and every bit of bad."
A prominent representative of Xojagon tariqat, Hazrat Azizon, also expressed his notions in this sense. In "Risolai Hazrati Azizon" ten conditions of human perfection is illustrated. In fifth
condition it is written as following: "Every day you take thousand breaths. For each breath it will be asked: "Why did you breath in and breath out?" Rubai
Zi har nafas ba qiyomat shumor hohad bud, Gunah makun, ki gunahkor xohad bud. Base savor, ki fardo piyoda xohad shud, Base piyoda, ki fardo savor xohad shud.[14:38] Meaning:
Each breath is in the count in Judgement-Day, Don't commit a sin, you will become sinner. Suforiys will be unmounted tomorrow, Unmounted will become suvoriy.
In one of the most important sources of Naqshbandiya "Rashahot" an information about Xoja Ali Romitaniy - Hazrati Azizon is given. In the source rubais of Hazrat Azizon are included. In one of those it is said that keeping breath helps each moment of life of a person to be meaningful in following verses:
Nafas murg'i muqayyad dar darun ast, Nigah dorash, ki xush murg'est damsoz. Zi poyash band maksil to naparrat, Ki natavoni giriftan badi parvoz.[17:55] Meaning:
Nafas is as a bird that entered inwards, It is a maker of xush dam, protect it. Tie its legs, so that it will not fly away, If it flies away, you will not be able to catch it.
From the meaning of this verse, it can be known that for each moment of life to be meaningful and bind to eternity the breath that entered inwards should be protected with intelligence, understanding and farosat.
Xoja Ahror Valiy, who turned Naqshbandiya to a worldwide teaching had a following notion about "Hush dar dam": "In this tariqat protection of breath is essential. Every breath should be taken with awareness and alertness. If breath will be taken with unconsciousness, it means that he lost his breath and lost this way, way of Naqshbandiya".[17:32] Xoja Ahror ensured to protect and spend each breath with awareness and said anybody who takes breath with unconsciousness (gaflat), he lost his way. If the preservation of breath is the criterion of survival, loss of breath, unconsciousness is equated with being in a dead state.
Pir and teacher of Naqshbandiya in Hirot, great mutafakkir, teacher of Hazrat Alisher Navoiy, Abdurahmon Jomiy studied principle of "Hush dar dam" specifically and wrote "Risola dar manii hush dar dam" - "Treatise about the meaning of hush dar dam". [5:16] Abdurahmon Jomiy many times emphasized that a person should spend each breath of his life with awareness. In the beginning of "Risolai Mavlavi Jomiy" - "Treatise of Mavlavi Jomiy" following word of wisdom is written:
Sarrishtai davlat, ey barodar, ba dast or, In umri giromi ba xasorat maguzor. Doim, hama jo, bo hama kas, dar hama hol,
Medor nuhufta chashmi dil jonibi Yor. [4:120] Meaning:
Hey brother, seize the main thread of state, Do not waste your precious life for bad. Everytime, everywhere, with everyone, in any circumstance, Keep your eyes hidden towards Yor (Allah).
Abdurahmon Jomiy emphasized that the main thread and basis of state is a person knowing the value of his life and spend it with goodness. For this a person should live his life consciously always, in any situation. The motto of teaching Naqshbandiya "Dil ba Yoru, dast ba kor" or "Dil ba Yoru, dast ba kor, tan dar bozor, madad az Parvardigor" also reflects this meaning.
Great thinker Alisher Navoiy accepted Naqshbandiya teaching.[4:142-190] King of the manor of poetry wrote in his "The revelation of the pattern of satisfaction and the master of the Naqshbandiya tariqat" that each conscious breath, dam can protect human life from different disasters in following verse:
Damingdin yiroq tutmagil hushni, Ki yuzlanmagay har dam ofat sanga.
Conscious breath, as our great grandfather Alisher Navoiy emphasized, helps a person to reach perfection, protects life of a person from various disasters: premature death, bad illnesses, drug addiction and it is a strong immune system that protects against the pressure of mass media, various religious extremist and terrorist groups.
A great poet and statesman Alisher Navoiy in second epic "Farhod va Shirin" of his famous work "Xamsa" wrote as following:
Erursen shoh - agar ogohsen sen,
Agar ogohsen sen - shohsen sen.[3:718]
This notion of poet is a vital principle for sobriety.
Many scholars of Naqshbandiya have emphasized that sobriety is the transition from unconsciousness into a state of awareness and observation: Mahdumi Azam in following rubai wrote as following:
Rabning zoti tajalliy qilar bo'lsa, Qasam berdim senga, g'ofil qolmagin. Har bir nafasing bilgil bir gavhardir, Har bir zarrang Haq yo'liga rahbardur.[19:25]
A great representative of Naqshbandiya teaching Mahdumi Azam in his work "To'rt kalima haqida risola" ("Treatise about four kalimas") revealed the zohiriy and botiniy essence and meaning of "Hush dar dam".[3:188-199] According to him, zohiriy "Hush dar dam" means being aware of time, to arrest breath and to be able to see needs and wishes between this and other breaths, so that they will not settle in the heart. Botiniy meaning of "Hush dar dam": "It does not mean simply being present and alert. "Hush dar dam" is breath of a person, it always consists of living life. It is the investment of felicity. It is an endless debt, that is the vasl of true beloved -Hazrat (God)". [16:31] So according to Mahdumi Azam, botiniy side of "Hush dar dam" is making your breath together with presence and awareness. This situation transforms the human heart and purifies the body to the divine level.
One of the most essential foundations for human life is breathing process. Main principle of Naqshbandiya teaching "Hush dar dam" regulates breath. It reveals the essence of this process
by perfecting it externally and internally. Zohiriy, external side of principle of "Hush dar dam" is to take each breath in a correct way, by using all of the lung power, keep it inside so that it spreads throughout the body, correctly breathing out and being alert during the breathing process, being grateful for each given breath and the time between breathing in and breating out. It also restores the health of the person, helping him to be young, fresh and energetic. The person who accomplishes thus process in an accurate way will be very Beautiful.
Indeed, breathing is an important process for human life. 5-7 billion cells are renewed in a day in the human body. All the blood in the body passes through the heart. 60-70 ml in one heart contraction, 5000 ml in 1 minute, 30000 ml in 1 hour, expels blood from the heart. A person needs energy to live, and oxygen is needed for the generation of energy. It is precisely through breathing that a person absorbs oxygen and releases carbon dioxide, and in this process energy is generated. To live a quiet sedentary life (in moderate air temperature), a person takes in 250 ml in 1 minute, 1500 ml in 1 hour or 15 liters of oxygen. In breathing process lungs, and skin covering a body help a lot. Our skin comes in contact with air at an average of 1.5-1.7 m2 per hour, and the lungs, consisting of almost 700 million alveoli, come into contact with air at a level of 100 m2. The lungs absorb 50-60 times more oxygen. In the body, substances are exchanged through oxygen. Respiratory organs are responsible for delivering oxygen to tissues and removing waste gas-carbon dioxide. A person absorbs 1.6 kg of oxygen in one night. According to the calculations of scientists, the oxygen in the earth's atmosphere should have been depleted to the last drop in 300400 years. But the world of plants emits 18 million tons of pure oxygen in 1 year. The following verse of Sadiy Sheroziy seem to speak about this:
Bargi daraxtoni sabz dar nazari hushyor,
Har varaqi daftarest az marifati kirdukor.
Meaning:
In the eyes of the vigilant each leaf of a tree,
It is a page taken from the book of enlightenment of God.
Life - system of a breathing process. From all of the functions of body the most important one is breath. Because all other functions of body are related to this breathing and obey it. Consciously breathing causes it to vibrate in harmony with nature and can help with the development of hidden powers.
The zohiriy meaning of rashha "Hush dar dam" in Naqshbandiya teaching can be justified as following:
1. Each complete breath cleans blood, if it is not cleaned enough, the artery retains the impurities taken from the body parts without sufficient cleaning. These impurities coming back to organisms can lead to different illnesses.
2. In the breathing process of human blood contains a certain amount of oxygen and is distributed throughout the body. In the blood, oxygen combines with hemoglobin and spreads to every cell of the body, revives and strengthens them. Arterial blood contains 25% of blood. So, oxygen resurrects every part of body, gives life to it.
3. Digestion of food, oxidation of complete nutrients depends on their combination with oxygen. Every particle of food and drink must be oxidized by oxygen before it can be digested in the body. Correctly breathing is extremely important for this process.
4. Oxygen is also needed in the body's detoxification process, and this is related to breathing correctly.
5. The decayed substances in the blood are burned with the help of oxygen and as a result of this process, heat is generated, which creates the necessary temperature in the body.
6. Deep breath is an exercise for internal organs and muscles.
About botiniy side of breathing process professor Inayat-xan has following notion: "Breathing provides connection between body, heart and soul".[15:37] "The first thing that is needed to be learnt in-depth is breathing. It is life and at the same time it connects our material being with soul. It is a power that can lift a Person to height".[15:37] According to professor Inayat-xan, each good and bad deed causes a vibration in the surrounding atmosphere and it spreads to the whole world. Therefore "who will reach the secrets of vibration, in reality will know everything". [15:31]
Tasavvuf pays attention to botiniy side of breathing. According to the notion of this teaching, the divine power of the universe enters the veins along with the blood during respiration. It's source is heart. That's why, it is essential to be considerate in the motions of heart. A conscious breath helps a person to know the world. While breathing correctly, a person connects with the vibrations of information layer and a becomes aware of information. Proper breathing plays a huge role in botiniy knowledge and knowledge of farosat.
In the requirement of "Hush dar dam" special attention is paid to inhaling and exhaling. This demand has very deep philosophical roots, on the one hand in the East it is nourished by the concept of prana in the teachings of yoga in ancient India, on the other hand in the West it is nourished by the Greek philosopher and statesman Anaximenes, Diogenes of Apollonius and the views of the Stoics.[7:232]
Anaximenes is a representative of a philosophical school Milet, and his views of world differentiate from Thales. Thales says that the primary basis of the universe is water, while Anaximenes says that it is air. According to him, air is characterized by the process of decomposition and condensation. All of the substances came from it. Air by his nature looks similar to steam and black cloud. Earth is a flat circle surrounded by a large amount of air. Everything came out of air, everything is alive because of air. If air would not move, there would be no changes in the world. According to Anaximenes, air is not only the primordial beginning of the universe, but also the source of life and spirit.[20:19]
Stoics are ancient Greek philosophers, they introduced concepts of cosmic compatability and cosmic harmony. Basically, the whole universe is a single living body, and the parts of this body are compatible and connected with each other. On the basis of this unit, breathing consists of pneuma-fire and compressed air, the macro world - the power of the universe kabir passes through breathing to the whole body. So, breathing is entrance of divine power. It is important to protect and comprehend it. Accordingly, the request of "Hush dar dam" calls for vigilance, condemned being careless, unconscious, drunk, deranged, unaware of the essence of the world and calls a person to be aware of his movements and actions in each breath.
Another edge of the inner side of the principle of "Hush dar dam" is that following this rashha is a process that is required by human nature and helps a person to control himself and not fall into a state of heedlessness and indolence that is in harmony with the breathing of the whole universe. A person keeps his iymon, protects it, curbs his nafs, sees his defects at each breath. And these give an opportunity to control whole heart's opportunities and potential, to awaken its powers and mobilization to the path of Haq (Allah). By controlling spiritual powers a person reaches perfection. This rashha leads a person to perfection step by step. A persom looks for the truth of
heart and comes to situation of tavajjuh, also will accept tajalliy. As a result, a person will be active, and it helps to be physically and mentally healthy.
Rashha of "Hush dar dam" hormonizes a person's botin and body and soul with existence, will keep each breath and will connect its transience to eternity. Gives an opportunity to remember every breath and to fulfill its right. Thinking each breath is the last breath will make a person ready for the last breath. This gives a person an ability to do everything on time. A person will use each breath with attention and istigfor, will not waste his time. He will understand that wasting breathis a sin and will try to be alert, conscious. And this will save a person from vices as being indifferent, careless, and in the state of sleep. As a result, he will be aware of the essence of world even in a moment between breaths, will understand that peace, consciousness, vigilance are the highest blessings and will spend all of his energy and power for the divine truth. He controls the mind, consciousness, and memory with every breath, and mobilizes its strength in the path of goodness. As a result, a person becomes agile and alert. Conclusion
In conclusion, following can be noted:
• In Naqshbandiya teaching life consists of system of breaths.
• One system of breathing constitutes one dam of human life. One dam consists of breathing in, keeping breath, breathing out and getting ready to take a new breath.
• Breathing is common to all living things. According to Naqshbandiys, a person's process of breathing should be in control of mind and with gratitude.
• According to Naqshbandiya, between breathing in and breathing out keeping breath is essential for longevity of life.
• Consciously breathing and protecting breaths will have an effect on a person's vujud, mental process and spirit, and help him to be a real person.
• Dam made of conscious breaths is a strong immune system that protects human life from all vices.
• Principle of "Hush dar dam" plays a huge role in keeping the air clean, pure, and biosphere in moderation, necessary for human life.
• At the time when the current environmental situation has become a global problem, the principle of "Hush Dar Dam" is of great importance in keeping the environment clean, fighting for clean air, and protecting the world of plants.
• It is essential to promote the notions about life in the Naqshbandiya teaching in upbringing a healthy and well-rounded generation that will build the foundations of the Third Renaissance in New Uzbekistan.
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