SOCIO-POLITICAL FACTORS IN THE FORMATION OF ABDURAHMON JOMI'S PHILOSOPHICAL-MYSTICIAL VIEWS

Аннотация

The article discusses the significant role of the socio-economic conditions and spiritual environment in the formation of the philosophical views of the great thinker Abdurahman Jomi. At the same time, the specific aspects of the spiritual closeness between Alisher Navoi and Jomi are interpreted in detail. Orientalist Y.E. Bertels, studying the literary and social environment of this period, lists the significant aspects of Navoi's place in it. Keywords: Jomi, Y.E. Bertels, orientalist, philosophy, mysticism, Navoi, thinker, Herat, Ibn al-Arabi, social, political. Introduction. The scientific work of Academician Yevgeny Eduardovich Bertels is characterized by Turkish, Persian-Tajik, mystical literature and a variety of topics. He is a major scientist who has done significant work on the spiritual heritage of Eastern thinkers, the history of their culture. Today, with deep respect for our history and great ancestors, it is permissible to study their scientific heritage and at the same time apply it to the present day. In the words of our President Shavkat Mirziyoyev, “We, preserving the bright memory of our ancestors, will forever keep them in our hearts and minds. We are infinitely proud of our teachers and mentors, contemporaries, who, demonstrating in practice an example of unbending will, selflessness and courage, dedicated their lives to the comprehensive prosperity ofourdear homeland”[1]. Orientalist scholar Y.E. Bertels in his research tries to reveal the spiritual closeness of thetwo great poets Jomi and Navoi and theirinfluence ontheformation ofJomi's worldview. The founder of Uzbek classical literature, Alisher Navoi, compares the personal qualities and creativity of Abdurakhmon Jomi to the sun. "The sun, which has given glory and honor to people in the worldly existence, which is filled with the rays of the world, is my noble sheikh-ul-Islam, Mavlana Abdurakhmon Jomi, who, with his personal nature, has decorated thepockets of theera with pearls and filled theseaof ​ ​ ​ ​ people's hearts" [2]. Analysis of literature on the topic. The studies of orientalists, Islamic scholars and philosophers A. Schimmel, D. S. Trimingham, Idris Shah, who have taken their place in world science, analyze issues related to the history and philosophy of Sufism, the legacy of Abdurahman Jomi. The studies of such scientists as E. Brown, H. Dabashi, H. Masse, A. Muballig', J. Y. Ripka, U. Chittik, A. Hikmat, H. Algar, N. Khiravi are of great importance instudying thephilosophical and mystical ideas of thethinker. During the years of independence, Uzbek scientists such as I. Mirzayev, A. Khayrullayev, N. Komilov, M. Pardayeva, Sh. Sirojiddinov, B. Turobov studied the 98,7:ROTCAFTCAPMI.SECNEICSLACIDEM ,5202 ,hcraM,5emuloV gro.srehsilbupcimedaca.www scientific heritage of Y. E. Bertels. In particular, A. Khayrullayev, N. Komilov's views on the role of Y. E. Bertels's research in the literature and philosophy of Sufism are among the studies that have not lost their relevance even today. B. Valikho'jayev, I. Hakqul, S. Sayfulloh, M. Kenjabek Jomiy conducted research on issues related to artistic creativity of Sufism, M. Boltayev, R. Nosirov, Kh. Aliqulov, G. Navro'zova, S. Karimov, A. Huseynova, J. Kholmo'minov, B. Namozov conducted research on the historical and philosophical aspects ofSufism. Methodology of thetopic Theanalysis ofthephilosophical works of Abdurakhman Jami can cause a number of disputes. This is explained by the fact that he is a representative of the Sufi movement. According to A.M. Bogoutdinov, “A particular feature of Jami's philosophy isthat at the initial stageof itsdevelopment it was mainlyconcerned with ethical issues” [3.]. Y.E. Bertels explains the influence of Ibn al-Arabi on Jami's philosophical views as follows: "The philosophical basis of Jami's worldview is precisely Ibn al-Arabi's theoretical ideas[4.]. According to the German orientalist Karl Brockelmann, about thirty-five commentaries were written on the work "Fusus ul-hikam". It should be noted here that the didactic direction found in various genres is especially strongly expressed in the commentary written by Jami. According to Y.E. Bertels, Navoi's mentor and friend Jami one day presented him with his third divan, which belonged to him. Navoi, in turn, told Jami that until then only Amir Khusraw had compiled a divan specific to the seasons of human life. Jami called his divans " Fatihat ush-shabab " (Beginning or youth, adolescence), "Vositat ul- iqd" (The middleofthe coral), "Hatimat ul-hayot" (The end oflife). Jami also advised Navoi toname his poems inthis way [5]. According to researcher Jafar Muhammad: "It is appropriate to highlight the contributions of Y.E. Bertels to the study of sociology. In particular, in his treatise "Navoiy va Jomiy", he examines the lives and works of these two great poets and thinkers, as well as the literary and scientific cooperation between them, and he specifically focuses on Jami's work andtheimportan