Volume 04 Issue 01-2024
79
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
01
P
AGES
:
79-86
SJIF
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MPACT
FACTOR
(2021:
5.
993
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(2022:
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015
)
(2023:
7.
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OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article reviewed Western and Eastern literature and research into worldly and divine factors that improve
personality but found that not enough attention was paid to the harmony of humanity and divinity. Therefore, it is
important to study the significance of the harmony of humanity and divinity in the spiritual development of man. This
article is based on the fact that in Eastern philosophy, humanity and divinity are dialectically related realities.
KEYWORDS
Mysticism, philosophy, religion, humanism, divinity, existentialism, Islam, Christianity, morality, mysticism,
esotericism.
INTRODUCTION
Today, in developed countries, a lot of scientific
research is being carried out on religion, religiosity, and
spiritualistic research. Researchers pay special
attention to the dialectic of personality
–
spirituality,
criteria for humanity, evolution and transformation of
religions,
and
ethno-confessional
problems.
Sociological,
anthropological,
historical-cultural,
existentialist, psychological, spiritualist and theological
studies on the dialectic of humanity and divinity are
being conducted. In the world, it is observed that
conflicts between religious and secular views are
becoming real events.
Research Article
RELIGIOUS-MYSTICAL CONCEPTS IN EASTERN AND WESTERN
PHILOSOPHY
Submission Date:
January 07, 2024, 2023,
Accepted Date:
January 12, 2024,
Published Date:
January 17, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue01-13
Dilfuza DJUMANIYAZOVA
Doctor of Philosophy (PhD), Tashkent State University of Law, Tashkent, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 01-2024
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American Journal Of Social Sciences And Humanity Research
(ISSN
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VOLUME
04
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79-86
SJIF
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(2021:
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OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
It is known that the issue of the topic in World
philosophy has always been in the attention of
scientists. One of the most common currents in the
West is existentialism. It was representatives of this
current who studied issues related to our topic. To him,
the West is looking as a philosophical current that
"reveals its acute questions in all spheres of life and
answers the fundamental issues of the essence of
human existence." At the same time, existentialism
synthesizes religion, literature, and art with
philosophy, forming specific directions. These include"
existentialism of Isavity "and" Catholic existentialism".
Analysis of sources on the topic
Large representatives of the current of Christian
existentialism K.Yaspers, M.Heidegger, G.Marseille,
A.Camus, J.P.Sartre, N.A.Berdyaev, S. Kierkegaard, M.
Ponti. It was under the influence of their creative,
philosophical research, works that existentialism was
formed as a current.
Existentialists refer to the inner, spiritual world of a
person, referring to the "gift of life" (A.Camus),
"existence consists of infinite obstacles and chains"
(M.Heidegger), "the essence of creation in hurlism and
divinity" (N.A.Berdyaev)," infinite futility " (J.P.Sartre)
on the agenda and sought to answer them in their
artistic-philosophical works. According to E. Kossak,
existentialism "was never formed as a holistic
doctrine."
Therefore, "existentialism is complex anthropological-
philosophical themes that are solved by methods
specific to various philosophical systems." Even when
Sartre says," I have the goal of freeing myself with
work and faith, "his confession is existential. No matter
how much the worship of the divine, the belief in
religious dogmatics affects the spiritual and spiritual
life of an individual, they cannot be indolent to the
creativity, creative search, so to speak, "filling not only
themselves but also their environment with divine
purity, kindness, goodness." Therefore, Divinity does
not consist in the worship of God, it is closely related to
humanity, the further humanization of Social beings.
This conclusion can be said concerning the research of
Western scientists.
METHOD
Philosophy, especially Eastern philosophy, has always
developed in harmony with religion, and religious
teachings. True, in his own time, al-Ghazzali opposed
philosophers in his "Taxafut al-philosophia", harshly
criticizing their sixteen metaphysical and four physical
rules, and sought to absolve the Divine Will, gaining
followers, achieving success in this regard, [1] cannot
end the harmony between philosophy and religion,
between humanity and divinity. Perhaps he brought
Ibn Rushd into the world of philosophy, Ibn Rushd
found fame by illuminating the relationship of
philosophy and religion [1]. By the way, aal-Ghazzali
himself later also made a great contribution to the
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analysis of the problems of philosophy and religion, the
development
of
religious
–
philosophical
views,
discussion of long-standing topics.
Religious-mystical conceptions are manifested in the
view of mysticism in connection with the religion of
Islam. In it, the mind is first interpreted from the point
of view of mysticism, the Quran Karim and Hadith,
while other approaches, especially philosophical,
metaphysical, and aesthetic ones, are not recognized.
In our opinion, these concepts tend not to recognize or
reject colourfulness, firstly, to turn to fanaticism by
forgetting the instruction that "each soul of the
Prophet has its own religion"[3], and secondly, not to
take into account the fact that mysticism itself also
consists of colourful views, approaches, individual
experiences of the soul. In fact, "Sufism is the essence
of all religions" [4] but these thoughts do not deny that
there is a religious, mystical, individual experience,
esoteric
in
mysticism,
their
philosophical
interpretations can be specially researched. Even
religious, mystical, and esoteric do not reject the
anthropological goal from the basis of mysticism.
Solik's intention to achieve truth, justice, and purity is
"the idea of penance through divine work and
attainment to the will of the pure Lord (i.e. the idea of
Man and the God mixing and merging) ...Beauty in the
material world created by the God is what is reflected
in the perfection and totality of the God, and his flower
goes through love for a person. Thus secularism is
interwoven with divinity" [5].
In religious-mystical conceptions, the idea of righteous
living is promoted from the worries of the world, from
the affairs of society, from the struggle for justice, for
the decision of truth, from all things and deeds that
violate the peace of mind, spirit, heart, to the will of
God. For example, "early ascetics deliberately
abandoned their lucrative trades or renounced their
inheritance. In doing so, they expressed their protests
against the injustice and corruption inherent in the
Umayyad office. As a rule, such sluggish discontent and
abandonment of active social and economic life did not
lead to active resistance, therefore, the owners of
power did not consider it necessary to fight the
emerging act of asceticism before their eyes... the
Hermits were allowed to smoke math, which, in their
eyes, was a moment of revenge (yayum al - Score) was
a preparation".[6] According to A.D.Knish's writing,
thus the Sufis hoped for God's favour and passion and
later came to the ideas of God's love, divine work.[6] it
was the hermits who initiated the tradition of both
theoretical and practical proof that the world, the
amok, and the chop-chops are fleeting, that it is only
the will of Allah and the noble feeling of Allah, that
living with work is a virtue of the true pious. Divine love
is based on the "long-standing agreement", covenant,
a contract between God and man. As the Qur'an was
taught in Karim ... And when the Lord brought out from
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the waist of Adam all his descendants, who were
scattered from him, and showed them His miracles,
they said," Tell me, Am I not the Lord of you, "they
said," Lord, you are the Lord of all of us, and we have
witnessed this, and they have given the Lord a
covenant, that is an example." [7]. This covenant is
characterized by both ascetics and other sects of
mysticism, that man is amorous to God, that is, he
presupposes divine love. However, the div, the
objects that attract the gaze from the side, and the
concern for the achievement of honour, prestige, and
power, interfere with the full manifestation of divine
love, living with the thought created by the heart.
Therefore, “the purpose of mysticism is to restore the
soul to its state of devotion and atonement to God
before the creation of the world".[6] that is the
restoration of this contract, aimed at the long-standing
agreement between God and man, the return to the
covenant, or rather, the harmonization of the Divine
with humanity.
Mysticism sects do not bypass the religious
–
mystical
approach, but, on the contrary, look at it as a way to
reach the vassal of God in his teachings. But the point
is not to absolve this path, asceticism.
Asceticism and mysticism in the teachings of the early
mutasawvif were modified in later sects, that is,
brought closer to life. It was supplemented by the
further strengthening of human relations with social
beings, thereby urging him not only to forget about
God but also society, and his responsibility to people.
Society, failure to fulfil its duty to people, and
forgetting about it ultimately leads to a spiritual and
moral decline of a person himself.
The occurrence of philosophical concepts is associated
with the names of Ibn Arabi and Mansur Khalloj. Idris
Shah notes that"no Sufis can be found who influenced
Orthodox theology so strongly as Ibn Arabi" [4]
experts who studied the life of the philosopher argue
that the formation of Ibn Arabi as a thinker, Sufi was
influenced by Abdulqadir Gilani. Referring to the
internal contradictions inherent in the philosopher
Idris Shakh, wrote "he (Ibn Arabi-D.J.) conformist in
religion (compromise
–
D.J.), who was an esophterist
in his inner life" [4].
An important aspect of our topic is that Ibn Arabi put
on the agenda the need for a scientific
–
philosophical
interpretation of the question of humanity and divinity,
that is, the connection between God and man, created
with the creator, between the right and the people, in
Islam, including mysticism. Until then, all mutasavvif
viewed God as the only basis, substation, the creator of
the universe, the will of Man, the earth as determined
by his will, the commandment. Ibn Arabi, in recognition
of the absolute role of God, the divine, states that
material things are attributes of God, in these things,
his qualities are hidden, so God showed "cosmic
toshoyna" [9]. From this interpretation comes the idea
that virtues and vices in Man are also from God, that is,
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they are attributes of God, contrary to Islamic
dogmatics. It is true that Ibn Arabi wants to resolve this
conflict by compromise. In his view, "the existence of
good
–
evil, oppression
–
mercy, darkness
–
light,
contradictory things in the universe is also based on
one divine wisdom. On the basis of these
contradictions, both the qualities of Allah and the
qualities of Jalal are embodied."[10] it means that both
positive and negative aspects are from God, they are
based on divine wisdom. In other sects, in Islam in
general, God is seen only as a positive, pure creator,
free from evil and defects. Unethical behaviour in a
person is considered as the result of his ego, div
desires, sexual inclinations, and tendency to use power
and accumulate property.
In Sufism, it is noted that there are ways to reach God's
will through monotheistic virtue (ethics), monotheistic
quality, and monotheistic character. According to the
description of Usman Turar, "Tawhidi af'ol: a scholar in
this rank attributes the actions of man, malak and
Satan to Allah, not to the enemy." This unity is contrary
to kusud. Tawhidi attribute: the scholar attributes all
attributes to Allah, not to the object, which also
contradicts the oneness of the witness. To see only the
one God (Allah) as a monotheistic being, and His
manifestations in various ranks, is to banish "being"
from the image. And this is a unified existence".[10]
From the religious-philosophical point of view, they
have their own tasks and internal characteristics, but
monotheism is the final result and goal. "These ranks
of tawhid are related to the state, and as the soul of the
scholar reaches maturity, he attains the rank of tawhid
when he perceives each of them in turn and through
pleasure."[10] In other words, the pure, great, pure
Being - God will be in control. Psychological approaches
explore the individual's self-perception, his cognitive
experience of bridging the path to God. Indeed, Sufism
relies directly on transcognitive experience. The real
"I" has the ability to confirm and observe the transitory
"I" and understands the individual soul, as well as the
soul of humanity at the same time".[11] So, at the basis
of imagination lies a person's perception of his "I", free
expression, soul's desire to harmonize with the human
spirit. It is the journey of the "I" in the universe, the
search for finding a Being that is higher than itself, that
makes tax an object of psychological approaches.
Spiritual and ethical approaches are embedded in the
whole essence of Sufism. Therefore, all the above
approaches (concepts) take it into account. Our
research is also consistent with this approach.
However, we can say here that although Sufism
promotes the transcendental idea of reaching God
through spiritual and moral perfection, it does not
reject the social demand. Both Islam and Sufism
emphasize that the individual lives in harmony with the
social environment and society, and that his
monotheistic research is in accordance with the
Universal and the One. Western individualism and
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egoism are realities foreign to the East and Islamic
culture. Although Sufism relies on personal cognitive
experience, it does not deny that a person is a "social
being" (Aristotle) and considers his socialization as an
important condition for achieving spiritual and moral
maturity. For example, Sufism's ideas about the
harmonious perception of the individual with humanity
are essentially social. "A person," writes Hazrat Inayat
Khan, "is created to inculcate humanity, brotherhood,
love, and kindness towards one's relatives...
selflessness is necessary to instill love, goodwill, and
sympathy in our hearts." In order to empathize with
the sorrows of others, we must forget our own
sorrows. In order to feed others, we must forget our
own hunger. Everyone serves their own selfish
interests, not thinking about others, and this is what
causes so much suffering in the whole world".[3]
Ignoring social interests, the needs and sufferings of
the surrounding people, and sometimes openly
ignoring them, alienates a person from society, faith,
and the Creator and His servants. Just as absolute
asceticism leads to negative situations, asceticism and
arrogance, egoism and individualism also cause such
immoral, irreligious situations, and alienates a person
from society. The essence of Sufism is that it focuses
on the inner world of a person, the spiritual and
spiritual world. Shariah is focused on external behavior
- actions - the implementation of Shariah actions, and
Sufism is focused on internal life - studying aspects
such as the state of the soul, khulus, itab, blameworthy
nafs, Wara', tawheed, tazkiya, khushu'. So, in Sufism,
the main task is to study the aspects of religious-
mystical views of religious practices related to the
heart, mind, spirit, soul, morality. It appears that
Sufism actually believes that spiritual perfection can be
achieved through the harmony of humanity and
divinity.
CONCLUSIONS AND SUGGESTIONS
Although the issues of humanity and divinity in Islam
and Islamic philosophy are placed within the
framework of various problems and topics, they are
ultimately measured and evaluated by Islamic
dogmatics - the recognition of the uniqe of God and the
prophet Muhammad as his messenger, that is,
obedience to the pillars of tashahhud, prayer, fasting,
zakat and pilgrimage. . There is no religion without
adherence to religious dogmatics, all religions have
their own dogmatics. Therefore, the religious-
philosophical doctrines and currents that have arisen
within the religion must first of all recognize
dogmatics. Islamic dogmatics is expressed in the Holy
Qur'an and hadiths. According to the Holy Qur'an, man
is the servant of the Creator, Allah. At this point, it is
necessary not to understand the term "Slave" in the
sense of a free-willed, absolute clause of the Ancient
Roman period, "an animal-slave that can be sold, given
away, or even killed." It is natural that God, who
created man, man, life and death, and existence, will
pass his influence and judgment on them, including his
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love and wrath. As noted by I. Kant, insignificant
matter, an atom, does not appear naturally by itself»
[14]. By this, he recognized the existence of a divine
power that created the universe and man. At the heart
of the philosopher's moral imperative is the concept of
obeying and obeying such a divine power, the social
order established by him. Hence, religious dogmatics
connects the human will with the creator, God, the
transcendent, and makes God the leader. That is why
the religion of Islam urges a person not to bow down
to anyone other than Allah, "not to ask for help from
others." With this, he closely connects humanity and
divinity, man and God, created and created, and forms
integrity, harmony, unity, wholeness between them. It
is actually the expression of the universe, the totality
of existence.
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