IBN ARABII – FOUNDER OF THE CONCEPT OF WAHDATUL WUJUD

Аннотация

This article philosophically examines the idea that the material universe exists in the body of God, but God is not absorbed into the universe (panentheism), and the meaning of fano intheteachings of Sufism-mortality, disappearance, andtransience . Keywords: Order, Sufism, Wahdatul-Majud, Sufi, Third Renaissance, Ash-Shaykh al-Akbar, , mu'ahhid, philosopher. Introduction. Throughout its entire conscious life, humanity has striven to comprehend the world around it. However, its initial knowledge consisted of a collection of fragmentary knowledge that was scattered and not connected to each other. Gradually, man began to organize, systematize, and classify the accumulated knowledge, both within himself and around him. When all this knowledge is generalized into a single system, a system of human knowledge about being arises. The activities of any person are somehow connected with being, withknowledge about being. Being is an important central fundamental issue of philosophy, because we see that any issue in philosophy is related to the problem of being. Indeed, the question of being and its relationship to it is the basis of central worldview and methodological problems in philosophical views. Philosophical discussions about being have long been and will continue to be an important worldviewproblem inthe historyofphilosophy. According to Al-Farabi, being is God and gives birth only to other essences. Al-Farabi is the first in the history of philosophy to divide beings into two parts: the intellectual being and the essence, and the essences into nine elements and the concept of an accident. However, Aristotle's ten categories, being a concept of being, do not express the concept of essence. Therefore, this method of division is not insignificant and is not just a work. It should be perceived not as a partial change introduced into the foundations of wisdom, but as a plan for solutions to the main issues in Islamic philosophy. Accordingly, the concepts of truth and causality now take on a completely different meaning. As Al-Farabi says, the Truth is God, and other meanings of truth are used in his works in the same sense. For, he says, the knowledge of all beings exists in the divine, and whatever existed in the divine decree has fallen to the level of destiny. Similarly, when he says that the Truth is eternal, the scholar focuses on this very meaning. In addition, it can be said that causality also has a different appearance and interpretation in his works, acquiring a more active meaning. If we observe carefully, it becomes clear that if a new issue is raised in Islamic philosophy that is not typical of Greek philosophy, it is completely wrong to say that it was done so solely out of religious considerations. Because in most cases, such issues arise only due to the necessity of a new