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THE INTERPRETATION OF INMATERIAL BEING IN THE
ONTOLOGICAL VIEWS OF ALISHER NAVOY
Norov Toji Omonovich
Doctor of Philosophy (DSc), Associate Professor at the Department of Philosophy
Tashkent State University of Economics, Uzbekistan
https://doi.org/10.5281/zenodo.13999703
Annotatsion:
This article analyzes the religious and enlightenment-
philosophical views of the great thinker Alisher Navoi on the intangible being in
the philosophical heritage. In particular, the main problem of philosophy is the
description of the properties of the intangible world, the soul, soul, mind, heart,
memory, fire, air, and other sources in the interpretation of the thinker.
Keywords:
intangible being, spiritual world, spirit, soul, mind, heart,
memory, fire, air.
One of the most delicate and controversial topics of philosophy, especially
ontology, is the question of immaterial existence. In the center of this topic is the
problem of the immaterial world, such as grass, air, soul, spirit, memory, and
spirituality, which make up the whole universe and existence, but cannot be
seen with the eyes or grasped with the hands. First of all, it should be mentioned
that the question of the form of all beings in the universe is also a controversial
issue. Because the word existence itself entered the Uzbek language on the basis
of the root of the Arabic word "existence", which means div. For example, in
Russian, this word means telo, that is, objects, and if it refers to human existence,
it means a person's div, div. If we look at the concept of soul and spirit from a
theological (pantheistic) position, it is an immaterial world created by God as a
mysterious miracle. That's his problem. However, this problem is created by
humanity, which, as an intelligent being, strives to know the secret of soul and
spirit. This question remains open as it was before. In different eras, in different
regional schools of philosophy, different answers to this question were sought
and explained in different ways. Based on these views and interpretations,
theories and doctrines were created.
In the analysis of the problems of existence in Navoi's works, intangible
elements are used in the form of "hasti nestnamoy", that is, it is itself, but it is
not manifested, it is not visible, and "nestu hastnamoy" or it looks like it does not
exist, but it exists. Also, there are unique views on the mysteries of the unseen,
the realm of the realm, the mind, the soul, and the senses of a person.
Navoi studied the history of philosophical doctrines deeply, very deeply.
These include the heritage of ancient Egypt, India, China, Old Asia, Central Asia,
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and ancient Greek philosophy, which are considered the centers of ancient
civilizations. In particular, he is a scientist who deeply researched the creative
heritage of Sufism sheikhs and religious sects. Naturally, in the heritage of these
thinkers, the problems of the universe, its creation, form of existence, content,
the beginning of existence, the end of existence were discussed and caused
various debates. The thinker "Nasayim ul-Muhabbat" works, "Hujjat ul-Islam
Muhammad b. Muhammad Ghazali Tusi q. s." In his article, in the analysis of the
works of the famous mystic Muhammad Ghazali, he cites his philosophical views,
in particular, his thoughts on the philosophy of existence. In particular, he cites
the following passage, which focuses on the details of material and immaterial
existence.
"The desire of the soul is inexhaustible, so that one cannot find a way to it,
and the sultan is a ruler and a ruler. Qalib is his poor captive. Whatever they see,
they see and remain unaware; This is an example of the guardian of the universe
to all the universe, that the guardian of the universe is "insubstantial" that not a
single particle of the universe exists and the guardian does not know by itself...
I cannot understand this maiyyat, and the maiyyat is the fourth part.
Because those who don't know this blessing, wish for a guardian and don't find
it..."
As seen in this text, it is about the human spirit and its immateriality.
It is important to dig the ground in the fresh air... If you look at it, you will
miss the fact that the soil does not rot, does not vibrate and does not fall. Maybe
he knows every particle of the soil and the air is his engine. But you can't see the
air and you can see the soil. Therefore, in the movement of the soil (in motion,
i.e., being in motion suspended by the force (intensity) of the air) nesti
hastnamoydur and air hasti nastnamoy. There is no other way to move to the
soil, except in the air. And the kingdom is all air, and the kingdom of air is
invisible" [Navoiy, 17 t.2001: 250-251]
The meaning of this text is that during a strong typhoon, the soil is blown
into the air and rises, and a certain shape appears in the air. it is said to be
nestnamoy. It is concluded that the kingdom of air is invisible.
In the philosophy of Alisher Navoi, the issue of immaterial existence is
interpreted artistically, in some places in a metaphorical style.
In “Lison ut-Tayr”, several stories about the fact that the world is not the
real world, but the real world, that is, the shadow of Allah, is written in a
metaphorical-philosophical way.
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“...If everyone has intelligence, know that from time immemorial everything
that exists in this world has no existence, only the appearance of form.
Everything except the Almighty Truth is transitory, only He alone is absolutely
eternal. The order of existence is fixed on it, and the picture of existence is
approved without denial. Any creature other than the truth, let's assume that
even if it has lived, it is considered absolutely transitory in this world” [Navoiy,
www.ziyouz.com: 99-100].
The philosophical thoughts here are similar to Plato's philosophy of the
world of shadows, but here it is said that the foundation of the universe, its
eternal source, is Allah, all other things are transitory, and the light of Allah is
beautiful and illusory.
In verse 75 of “Lisaon ut-Tayr”: ... The shape of all the birds in the world is,
of course, His shadow full of wisdom... Because what else can be said about the
fact that He bathed in the truth and formed a whole with it? That is, it should be
said that he is mixed with truth!
You have realized who you are a shadow of and that you are close to your
core. If Simurg didn't want his shadow, he wouldn't be the owner of the shadow.
If Bordi-yu Simurgh wanted to keep himself hidden, his shadow would never be
visible. Because the fact that the shadow is revealed can be a proof about the
div of the person giving the shadow. If your eyes were not capable of seeing
Simurgh, your heart would not be as bright as a mirror. It is impossible to see his
face without having such an eye. He wanted them to fall in love with him and
created a mirror like the sun [Navoiy, www.ziyouz.com: 33-34].
In article 76, it is said: “...Imagine this mirror as your heart, and that beauty
will be reflected in it” [Navoiy, www.ziyouz.com: 34-35].
In Article 161: Whatever exists in these eighteen thousand worlds that the
senses of meaning are aware of, they exist only in terms of form and have the
property of being visible in form. There are hundreds of amazing shapes on the
surface of the earth, and each shape has a different color scheme. Imagine: all
around seas or mines, or steppes and deserts, or groves, or flowers and tulips of
such a variety that they can attract and destroy sparrows and nightingales,
different climates and countries, rivers, springs and mountains. and the grass
and air surrounding them, and there are several other things besides grass and
air [Navoiy, www.ziyouz.com: 34-35].
Since the soul and spirit are an immaterial mystery, another immaterial entity
that clearly indicates the presence of the soul is pain or pain. If pain could be
seen or felt like a soul, perhaps a living being would not have this vice. After all,
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this is the basis for concluding that the world is whole and perfect with the
material and immaterial world. Usually, it is an image to call a disease, a pain, a
pain in the soul. John's pain is as secret as he is. Its treatment has been carried
out in 2 different ways since ancient times. One of them is based on materiality
and the other is based on immateriality. That is, the first one is when it is
possible to get rid of his pains for a certain period of time or completely,
partially or completely by influencing a person mentally. The second material
method is chemical, that is, partial or complete elimination of pain with various
chemical means. Its emergency method is surgery.
References:
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251 betlar.
2.Navoiy Alisher. Lisonut-tayr. www.ziyouz.com kutubxonasi.161 maqola. 125 b.
3.Navoiy. А. MАT: 20 tomlik. 7 t. Xamsa: Hayrat ul-abror . T.: “Fan”, 1991. 392 b.
4.Navoiy Аlisher. Ruh ul-quds. 20 jildlik MАT. 20 jild. T.: “FАN” 2003. 211 b.
5.Navoiy. А. MАT: 20 tomlik. 1t. Badoeul-bidoya. T., “Fan”, 1987. 29 b.
6.Jaloliddin Rumiy. Maʼnaviy masnaviy. T., “Hidoyat” jurnali tahririyati. 2005.
392 b.
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