THE QUESTION OF SUFISM IN THE DOCTRINE OF MUSOKHONKHOJA DAHBIDIY

Аннотация

This article discusses Musakhan Dahbidi's comparative analysis of Ibn Arabi's views on wahdat al-wujud and Ahmad Sirhindi's views on wahdat ash-shuhud. The views of Musakhan Dahbidi, a majortheorist of theNaqshbandi-Mujaddidiya sect, ontheissues oftawhid, wahdat al-wujud, and wahdat ash-shuhud are analyzed. Key words: Musahan Dahbidi, Ibn Arabi, inherent attributes, unity, individuality, monotheism, "al-Futuhat al-Makkiyya", existence, eternity, "Fusus al-hikam", mutakallim, "Kun fayakun", Sheikhul-Islam Ghazali,Imam Rabbani, observation. Introduction. Sufi ontology expresses the idea of the Irfan philosophy that the basis or essence (substance) of Being is Allah Almighty (Absolute Being, Absolute Being, Unique Being, True Being, True Being) through the philosophy of Wahdat ul-wujud. Also, within the framework of Sufi ontology, thoughts are given about the creation of the universe, its structure, the relationship between the True Being and the Universe - the Creator and the created, the Universe and Man - theWorldof theGreat andtheWorld oftheImpenetrable. The Sufi also paid special attention tothe issues ofthe world of thegreat (great) andthe world of thesmall(small), the world of thecommand, and theworld ofthepeople. “Man should know that the world of the small world is composed of ten elements, the origin of which is in the world of the great world, which is the universe. Five of them are the world of the people, and it is composed of the soul and the four elements. The four elements are: earth, water, air, and subtle vapor. The five elements of the ashara are the world of command. They are: the heart, the spirit, the secret, the hidden, and the ihfa. Just as the elements of the four elements of the method exist in the world of the people, this method exists in the world of the subtle command and is above the Throne and is known and realized as the name of the makooniyyat. Above the Throne of Majid and below the other elements is the heart. That is why the heart is called the barzakh and is said to be between the world of the people and the command . The essence of the world of the people is the Throne of Majid. For this reason, The Throne of Majesty is from the world of thepeople and faces the world of command. It is called the Barzakh and it is essentially the heart, essentially the soul. Above it is the essence of mystery, above it is theessence of concealment, and above itis theessence of concealment 1. The soul, according to the ancient philosophers and our messiahs, is not only a subtle (very subtle) substance, but also a higher biological force, a merciful breath descended from the world of command. Vitality, life, is formed from the union of body and soul. 2That is, the harmony of thebodywiththe soulcan beobserved intheprocess of itsdevelopment. According to Musakhanhoja Dahbidi, if you look in a mirror, you do not see the mirror, because you are absorbed and captivated by your own beauty. However, you cannot say to the mirror, "Get lost." Know that seeing the power of Allah is the same. This step is called al-fanau fit- 1MusaKhanDahbidi.Zubdatal-haqaiq.-T.:FAShI.Manuscript,invNo.6576/I.-V.39B. 2Komilov.N.Sufism.Thesecondbook.Thesecretofmonotheism.-T.,1999.-13p. https://ijmri.de/index.php/jmsi volume 4,issue3,2025 43 tawhid. This is the first stage. In this state, some people are absorbed (i.e., busy) with the witness every hour, some every two hours, and some more. Khojai Shaykh-ul-Islam Ghazali, may God bless him and grant him peace, said: "Whoever can remain in this state for three days and nights, willreach a stateof sukr, i.e., intoxication." Byte: Andarin's sea isendlessly deep, Dastu poybizan, chi doni lok. Andarin's soul, Dastu poybizan, ziyon nakuni. Contents: Like divers in thisbottomless sea Spread your arms andlegs. Even ifyou can't cross this road, Useyour hands and feet, you won't doany harm.3 emphasizes that "if a person cleanses the mirror of his heart from all kinds of rust and dust, the true beloved will appear in the mirror of his heart as beauty and glory." Sufi4 To become a "Farmer of the Being," a person must strive to cleanse the mirror of the heart from the rust of all attachments and transform it into the state of a recipient of divine grace. Knowledge, thought, andaction also play a roleinreaching the level ofa farmer oftheBeing 5. According to Musakhan Khoja Dahbidi, the third level of the science of monotheism is “al-fanou fil-fano”. In this, the one who is immersed in the light of the manifestation of the Truth loses the entire universe and forgets that he is aware of the loss. In the eyes of the people of the Tariqat, this state is called “Aynul Jam’ wa Jam’ul Jam’.” He is unaware of anything except the Truth and sees nothing except the Truth. This state is called “Mahvun fi mahvun” (Extinction in Nothingness). In this state, there is neither existence nor non-existence. This state has no expression in words or signification in signs, no throne, no place in this world