Volume 05 Issue 12-2024
45
CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
–
2767-3278)
VOLUME
05
ISSUE
12
Pages:
45-51
OCLC
–
1242041055
Publisher:
Master Journals
ABSTRACT
It can be said that, as Ibn al-Arabi was one of the most famous contemporaries of Rumi, Rumi was one of the most
well-known figures of the time when Ibn al-Arabi lived. Whether the communication between these two great men of
the world of lore occurred, we do not know exactly about it.
KEYWORDS
Ibn Arabi, philosophy, religious, heritage, Al-Futuxot va al-Makkiya, mystic, poet, philosopher, muslim, Ibn Arabi is the
founder of “Wahdat al
-
wujud” teaching, “Fusus al
-
hikam”
.
INTRODUCTION
In the religious, irfanistic, philosophical views of Rumi
and Ibn Al-Arabi, there are no less extraordinary similar
aspects. In particular, the unity of these two great men
is the unity of God, the perfect man, the love, the unity
and the kasrat... their views on a number of irfanious
issues, such as, are surprisingly similar. But also the
differences between them are not small. In this article
we will focus on this. The teaching of Ibn Al-Arabi
consists of a complex set of irfanians, philosophers,
word invasions and concepts, a complex scientific style
and thoughts, symbols and gestures that are difficult
to understand, understand. The teachings of Ibn al-
Arabi, although the author himself did not call it"
philosophy "the word", are the object of research of
specialists engaged in intellectual knowledge and
wisdom. One of his most famous works called "Fususus
ul-hikam" (the Knights of wisdom) due to the abstract
and complexity in the teaching of Ibn Al-Arabi has been
studied with great interest by the people of
philosophy, wisdom, word and lore since 800 years.
According to the Arab scientist Osman Yahya, as long
Research Article
ABOUT THE PHILOSOPHICAL VIEWS OF IBN ARABI
Submission Date:
December 01, 2024,
Accepted Date:
December 06, 2024,
Published Date:
December 11, 2024
Crossref doi:
https://doi.org/10.37547/pedagogics-crjp-05-12-09
Y.B.Qodirova
Gulistan State Pedagogical Institute, “National idea and philosophy” department, Intern teacher
,
Uzbekistan
Journal
Website:
https://masterjournals.
com/index.php/crjp
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 05 Issue 12-2024
46
CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
–
2767-3278)
VOLUME
05
ISSUE
12
Pages:
45-51
OCLC
–
1242041055
Publisher:
Master Journals
as 120 scientific reviews have been written on this
work. Nevertheless, this work has not yet gone beyond
the center of attention of Islamic scholars. Ibn al-Arabi
is not a narrator or preacher who, like Rumi, describes
his thoughts in a simple, fluent, understandable
language and style for the public, uses a wide range of
narratives, narratives and stories, various folk proverbs
and interpretations to correctly and interestingly
explain the original purpose, interprets the contents of
one story with another narrative, presents scenes and
landscapes rich in humor, Ibn Al-Arabi-the wise men
with the language of the symbols, thinking long about
the world and the man in the caliphate of thought, tied
the waist to leave his mind bewildered, "What do I
mean, where do you find it?" the problem I'm trying to
say reminds me of the sergeant. In this regard, his
views on religions and denominations are also not
publicly expressed everywhere. The purpose of
religions, denominations and in general all teachings is
one thing
–
the chemical bliss of mankind
–
to bring it
to reality. But regret, pride, self
–
over
–
building and
other suitably-incomprehensible qualities throw those
who follow them into the bosom of darkness-
ignorance. As a result, disagreements arise about how
The Shape of the elephant winds… While German
famous Islamist scholar Annemarie Bregitta Shimmel
Ibn alArab views on the subject, he assesses that it has
always been praised as one of the adherents of
religious harmony and religious tolerance. Whoever
wants to cite an example of the "irfanistic ideal of
harmony and tolerance", of course, can be called his
(Ibn Al-Arabi-J.H.) pronounces the following verse
(prose statement): "My heart is capable of various
forms: the savmaah of the monk, the idol of the Pagan,
the Kaaba of the zahids, the Torah and the page of the
Qur'an. Love is my faith and belief: wherever his camels
turn, my faith and faith will continue to be that love
again." Ibn Al-Arabi draws attention to the roots of the
contradictions of religion in Futuhoti Mecca. He refers
primarily to several verses of the Holy Quran with the
purpose of deeper research and study of this issue.
"The Lord has sent so many prophets and various
Islamic court to return to him "16, meaning surah Ibn
AlArabi," the process of the div's manifestation to
the universe does not occur again, nor does it repeat
itself in the matter of choosing the path of bliss. Sharia
is therefore so diverse that there is no possibility of
being disparate. All of them will return to a single
being, but each of them, by the will of God, will be the
specific vision (appearance, manifestation) of the
div, in order to bring man to Bliss." In the eyes of
Sheikh Akbar, both the kindness that prevails over
anger and the differences between religions are a
precondition of the happiness that man achieves
through differences. In the history of Islamic
philosophy, not a single philosopher, arrogant and
thinker has thought about the prophets, the Sharia and
their true essence at the level of Ibn al-Arabi. In
particular, his works, such as “Fususus ul
-
hikam” and
“Alabadilat”, are of particular importance with the fact
that they are dedicated to the description of the
prophets who come with different Sharia. Ibn Al-Arabi
narrates "Fusus ul-hikam" into 28 seasons and gives
one understanding of wisdom in each season. In these
season, the Quran is about 25 prophets mentioned in
Karim. He interprets these Nabi as "the word of
wisdom" and refers to their specific meanings. It
describes each divine name according to the status and
degree of a particular Nabi by referring to each "word"
to one of the "Asmo ul-husno". Ibn Al-Arabi in this
game not only shows the status and career of each
prophet, but also evaluates their prophetic activities. In
particular, Noah considers the Prophet's call to be
imperfect, that is, imperfect. He criticizes the Prophet
Noah as a prophet who called his people only through
"tanzeh". Because Noah tells his people about God,
who absolutely did not like anything. The people who
have learned and accustomed to "tashbeh", that is,
Volume 05 Issue 12-2024
47
CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
–
2767-3278)
VOLUME
05
ISSUE
12
Pages:
45-51
OCLC
–
1242041055
Publisher:
Master Journals
anthropomorphism (to imagine God in a human
image), do not follow his prophet, so that there is no
connection and relationship between God and all that
he is saying, including creatures. At the same time, Ibn
Al-Arabi Muhammad described the Prophet's call as
the most correct one, which included "tanzeh" and
"tashbeh", that is, he made "jam", and jam as the most
correct one, which made the difference and made the
difference again. Ibn Al-Arabi draws special attention
to the Prophet Jesus and refers the name Al-Musawwir
to Jesus Christ, referring to the verse of the Koran
Karim "and suvvarakum faahsana suvarakum". The
views of Sheikh ul-Akbar on the issue of the "Holy
Trinity" in the Christian religion (Father, Son, Holy
Spirit) are also noteworthy.
The status and career of the prophets, the content and
essence of religion and sharia are also the main themes
in Ibn Al-
Arabi's work called “Al
-
Abadilat”. Sheikh has
allocated a separate chapter (Chapter 58) called
"maqom ar
–
Risolat and asroraho" for this topic in his
most important work, Futuhot al-Mecca. Proceeding
from this, one can conclude that Ibn Al-Arabi founded
the field of "prophesying" in the history of Islamic
Science. In any case, Ibn Al-Arabi's views on religions
and prophets eventually lead to the following
conclusion: all the prophets mentioned in the Qur'an
Karim are the manifestations of the divine
manifestation, manifested in a certain stage and
career. Each prophet has his own place, as each religion
has its own status and rank. All religions are true, all
prophets are true. Because there is also divine wisdom
in the creation of various Islamic court. Ibn Al-Arabi's
views on this topic, in our opinion, express the highest
level of humanistic ideas. Ibn Al-Arabi based his
thoughts on the prophets and the sharia with the
verses of the Qur'an and interpreted his teachings in
connection with the problems of Theology in the
structure of his teachings like a mixture of wisdom,
lore, word and philosophy. His views on this issue often
have to be sought from the pronoun of various
philosophical-irfanial
issues
(including
the
Existentialism, The Theory of cognition).
Ibn al-Arabi mentioned the definition of a perfect
person for the first time in his work "Fusus alhikam".
The interesting thing is that it is much larger in size.It is
considered that the term "perfect man" is used only
eight times in this work used. Then to emdiv it
artistically through various signs and literary symbols
Japanese orientalist Masataka Takeshita in his "Fusus
al-hikam "Ibn al-Arabi's metaphysics" in the scientific
article "The theory of the perfect human being".
Anthropologically based theory of the Perfect Man and
his Wahdat al-Wujud it is difficult to imagine the theory
separately from each other" . Especially Japanese
Islamic scholar Masataka Takeshita added, Ibn al-
Arabi's in terms of the meaning of the scientific terms
he used in his work on metaphysics It is special that he
did not ignore the term Perfect Man The perfect man
(al-insan al-kamil) even before Ibn al-Arabi, several
Although it has been discussed by scholars, no thinker
has mentioned this The Japanese scientist adds that
the theory was not widely disclosed by Ibn al-Arabi.
After Ibn al-Arabi, Ibn al-Arabi's views are extremely
rich and that's why various scientifically inspired Giloni
and Abdurahman Jami is extreme in systematizing
Arabi's views also mentioned that they took risks in
simplification.
Muhyiddin Ibn al-Arabi in his works, especially "Fusus
al-hikam Kamil defines the term human by comparing
it to a number of figures, symbols and concepts.
Among them, the truth of Muhammad (al-haqiqa al-
Muhammadiya), the pen (pen), the mind (aql), the
Truth of Truth (haqiqat al-haqa'iq) and other similar
names that its symbolic representation similar to the
context of the text will cause disputes It can be
noticed. Also, in many cases, the term "perfect man" is
Volume 05 Issue 12-2024
48
CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
–
2767-3278)
VOLUME
05
ISSUE
12
Pages:
45-51
OCLC
–
1242041055
Publisher:
Master Journals
Muhammad Mengzib with the name of (s.a.w) is the
uniqueness of Ibn al-Arabi's views is another proof that
he associates perfection with Muhammad (s.a.w) is
considered.
Ibn Al-Arabi draws attention to the roots of the
contradictions of religion in “Futuhoti Mecca”. H
e
refers primarily to several verses of the Holy Quran
with the purpose of deeper research and study of this
issue. "The Lord has sent so many prophets and various
Shari'ahs to return to him ", meaning Ibn Al-Arabi," the
process of the div's manifestation to the universe
does not occur again, nor does it repeat itself in the
matter of choosing the path of bliss. Sharia is therefore
so diverse that there is no possibility of being
disparate. All of them will return to a single being, but
each of them, by the will of God, is the specific
interpretation
of
the
div
(appearance,
manifestation), in order to bring a person to
happiness," he interprets. In the eyes of Sheikh Akbar,
both the kindness that prevails over anger and the
differences between religions are a precondition of the
happiness that man achieves through differences. In
the history of Islamic philosophy, not a single
philosopher, arrogant and thinker has thought about
the prophets, the Sharia and their true essence at the
level of Ibn Al-Arabi. In particular, his works, such as
Fususus ul-hikam and Alabadilat, are of particular
importance with the fact that they are dedicated to the
description of the prophets who come with different
Sharia.
Ibn Al-Arabi describes "Fususus Al-hikam" as 28 Fass
and gives one understanding of wisdom in each Fass.
In these fasss, the Quran is about 25 prophets
mentioned in Karim. He interprets these Nabis as "the
word of wisdom" and refers to their specific meanings.
It describes each divine name according to the status
and degree of a particular Nabi by referring to each
"word"to one of the "Asmo ul-husno". Ibn Al-Arabi in
this game not only shows the status and career of each
prophet, but also evaluates their prophetic activities. In
particular, Noah considers the Prophet's call to be
imperfect, that is, imperfect. He criticizes the Prophet
Noah as a prophet who called his people only through
"tanzeh". Because Noah tells his people about God,
who absolutely did not like anything. The people who
have learned and accustomed to "tashbeh", that is,
anthropomorphism (to imagine God in a human
image), do not follow his prophet, so that there is no
connection and relationship between God and all that
he is saying, including creatures. At the same time, Ibn
Al-Arabi Muhammad described the Prophet's call as
the most correct one, which included "tanzeh" and
"tashbeh", that is, he made "jam", and jam as the most
correct one, which made the difference and made the
difference again.
In 1184, Ibn Arabi became a Sufi. Created the doctrine
of "Wahdat al-wujud" about the uniqueness and unity
of being. He spent a lot of time traveling: first in North
Africa and Andalusia, in 1200 visited Egypt and Asia
Minor, made the Hajj to Mecca, and in 1223 settled in
Damascus. All this, as well as many meetings with
teachers, he described in his autobiographical work
"Rukh al-Quds Fi muhasabat annafs" ("the Holy spirit in
the recompense of the soul"). As claimed by Ibn Arabi,
in 1197/98 G. they repeated the mystical path taken by
the Prophet Muhammad (peace and blessings of God
be upon him!). The Qur'an (Sura XVII "al-Isra")
describes the night of ascension, when the Prophet
Muhammad carried from Mecca to Jerusalem, and
then raised to the throne of Allah. After that, he
realized that he had reached the highest level of
perfection and knowledge that is only available to a
mortal. In recognition of Ibn Arabi's services, He was
clothed by teachers-sheikhs in rags (khirka), which
gave him the right to educate Murid students and
preach independently. The Sufi became a mentor-an
Volume 05 Issue 12-2024
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CURRENT RESEARCH JOURNAL OF PEDAGOGICS
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VOLUME
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ISSUE
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Pages:
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OCLC
–
1242041055
Publisher:
Master Journals
"old man" who enjoyed the authority of the numerous
murids around him. He wrote manuals and collections
of teachings for novice mystics. All these works were
widely distributed throughout the Muslim world. Many
of his works testify to the insights that visited him, as
well as to conversations with prophets and mystics of
the distant past. Ibn Arabi enjoyed high authority
among the Sufis, as evidenced by the title “pole of
poles", which meant the highest among the Sufis. In
the last years of his life, Ibn Arabi continued to teach
and write his works. The Sufi died among relatives,
students, and friends in 1240. He was buried at mount
Kasyun in the suburbs of Damascus. In the years when
Sultan Selim I ruled (1512-1520), a mosque was built
over the grave of Ibn Arabi, which still exists today.
Interpreted in a rational way and systematized, the
teachings of Ibn Arabi received the conditional name
unity of being (Wahdat al-wujud). It has not yet been
established who first used the phrase "Wahdat al-
wujud". The term probably appeared soon after Ibn
Arabi's death among his Anatolian followers, led by
Sadr al-DIN al-Kunawi, who actively commented on
And preached his ideas. There is also an assumption
that the term was first used by the opponents of Ibn
Arabi; most often it is pointed to the middle ages.
theologian and jurist Ibn Taymiyyah (d. in 1328), K-ry
spoke of Ibn Arabi as a preacher of "absolute being"
("al-wujud almutlaq"). The problem of being
(existence) was one of the main problems for the
middle ages. Muslim brothers. philosophy, and its
appearance as part of the name of this doctrine
emphasized its mainly philosophical character, which it
actually did not have; such a name also indicated that
the concept of being, the main component of the
doctrine, is subordinate to all other aspects of it, which
also does not correspond to the truth. In the works of
Ibn Arabi, there are almost no references to the
writings of Arab-Muslims. they do not mention
philosophers who represented the rationalistic
tradition. The references to Plato and Aristotle show
that Ibn Arabi was only superficially familiar with their
ideas. From the analysis of Ibn Arabi's texts, it is clear
that He was well aware of the works and views of the
representatives of the 2 main opposing schools in the
Muslim world. speculative theology (Kalam) -
mutazilites and Asharites (see article Ashari). While Ibn
Arabi agreed on certain points with both of them, He
did not fully share the positions of either of them. He
believed that there was a fundamental error in the
concepts of these schools: reason, rational arguments
can only give an incomplete, approximate knowledge
of being and God. Not confirmed by Superintelligent
intuition, or "eating" (zauk), as the Sufis called it,
rational knowledge can only perform auxiliary
functions. Therefore, the immediate basis for "Wahdat
al-wujud" was Sufi metaphysics and theosophy, which
incorporated elements of all these teachings, as well as
Kalam. Ibn Arabi's position resembles that of a Muslim.
theologian and mystic alGhazali: he denied the
absolute value of the epistemology of the Kalam
supporters, but used their arguments and conclusions.
Ibn Arabi was a proponent of the theological trend of
madumiya and adhered to the so-called extreme
realism: all definitions of a concrete, real-life thing are
also applicable to it and in its state of non-existence. I.
A. believed that things originally existed in divine
knowledge as real entities. By the will of God, they
were transferred from intelligible (intelligible,
knowable, conceivable) being (subut) to concrete
(vujud) with all the properties inherent in them from
time immemorial. In other words, God's eternal
knowledge of the Universe was expanded in space and
time and acquired an ontological existence. It follows
that the universe in its entirety has always been
present in divine knowledge and as an object of
knowledge has always been real. The doctrine of
"Wahdat al-wujud" is characterized by deliberate
understatement and ambiguity, due to the dialectic
Volume 05 Issue 12-2024
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CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
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VOLUME
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ISSUE
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Pages:
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OCLC
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Publisher:
Master Journals
and "fluidity" of provisions and terminology. Having
brought Ibn Arabi's arguments to the end, having
reinterpreted them in a logical and rationalistic spirit,
the commentators of Wahdat al-wujud shifted the
emphasis and changed the essence of the doctrine.
The combination of the terms "being" and "unity" was
associated.
researchers
with
pantheism
(characteristically, that in modern times. Arab. the
philosophical lexicon with the term "Vahdat al-both"
translate "раntheism"). Scientists attributed Ibn A
rabi
to the pantheists. In scientific works of recent years,
there is an attempt to abandon the schematic
representation of Ibn Arabi as a pantheist philosopher,
pantheistic
monist,
panentheist.
Ibn
Arabi's
"accusations" of pantheism are groundless: his
teaching preserves the idea of the transcendence of
God. "Unity of being" means the unity of the acts of
creation (the original meaning is Arabic. the root
"vuzhd" - "find", "produce"). Thus, it is emphasized
that" in everything " there is God and his
manifestations. The dilemma of God's transcendence
to the world and simultaneous immanence to it.
decides by introducing the doctrine of divine Names.
Names serve as intermediaries between opposite
aspects in the essence of the one absolute; with their
help, Ibn Arabi explains the essential unity and
imaginative multiplicity of the created world. While Ibn
Arabi was still alive, he was a Muslim. scholars of
theology were divided into supporters and opponents
of his teachings, who believed that it contradicted the
basic principles of Islam (the concept of "unity of
being" was perceived by them as a justification for
polytheism and pantheism). An alternative to The Ibn
Arabi doctrine was the doctrine of "unity of testimony"
(Vahdat alshuhud), developed in the beginning of the
XIV century. persid. a mystic, a member of the
kubrawiya Ala ad-Daula as-Simnani brotherhood (1261-
1336). The essence of the doctrine is reduced to the
position that the absolute is transcendent and because
of this circumstance, the mystic cannot get proof of
the existence of the divine being. The latter is not so
much the essence of the absolute as the "action that
creates existence"; being itself is an attribute peculiar
to the absolute, but separated from its essence. The
goal of the mystic is not to achieve Union (Tawhid)
with God, but to understand what is the true worship
(ubudiya) of him. Some of the Sufis became known as
"wujudi" - supporters of the doctrine of "Wahdat al-
wujud", which include not only major Sunni thinkers al-
Kashani, Abd al-Karim al-Jili, al-Qaysari, Jami, but also
Shiite philosophers Haidar Amuli, Mir Damad, Mullah
Sadra. Especially many followers of the doctrine were
in Central Asia, Iran and the North. India. Others who
professed "Wahdat al-shuhud" were called "shuhudi" -
Ibn Taimiya, Ibn Khaldun (d. in 1405), Ibn Hajar al-
Askalani, mn. faqihs of Syria, Egypt, and the Maghreb.
Followers of called him "the Greatest teacher" (al-
Shaikh al-Akbar) and "son of Plato" (Ibn Aflatun). Sadr
al-DIN al-Kunawi, the adopted son of I. A., was in
correspondence with the Shiite philosopher Nasiraddin
Tusi, and was friends with Saaduddin Hamuyeh and
Jalaladdin Rumi. There was a tradition to accompany
the text of the "Meccan revelations" with poems by
Jalaladdin Rumi and comment on his mystical poetry
"masnavi" with texts by I. A. the Doctrine of "Wahdat
al-wujud" was extremely popular in the Ottoman
Empire and eventually acquired the status of
Orthodoxy. This is evidenced by the fatwa of sheikhu-l-
Islam (1534), which begins with the words: "One who
refuses to recognize Ibn Arabi... becomes a heretic."
The document "the tree of Numan" ("Shajara al-
Numaniyya"), the authorship of which was attributed
to Ibn Arabi and called" the language of truth " (Lisan
al-hakika), was no less popular in the Ottoman Empire
than the prophecies of Nostradamus in Europe.
Ottoman officials referred to this text, for example.
during diplomatic negotiations.
Volume 05 Issue 12-2024
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CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
–
2767-3278)
VOLUME
05
ISSUE
12
Pages:
45-51
OCLC
–
1242041055
Publisher:
Master Journals
Ibn Al-Arabi is not a narrator or preacher who, like
Rumi, describes his thoughts in a simple, fluent,
understandable language and style for the public, uses
a wide range of narratives, narratives and stories,
various folk proverbs and interpretations to correctly
and interestingly explain the original purpose,
interprets the contents of one story with another
narrative, presents scenes and landscapes rich in
humor, Ibn Al-Arabi-the wise men with the language of
the symbols, thinking long about the Alam and the man
in the caliphate of thought, tied the waist to leave his
mind bewildered, "What do I mean, where do you find
it?"the problem I'm trying to say reminds me of the
sergeant. In this regard, his views on religions and
denominations are also not publicly expressed
everywhere. The German famous Islamist scholar,
Annemarie Bregitta Shimmel Ibn AlArabi, has
expressed his opinion on the matter and assesses that
it has always been praised as one of the proponents of
religious harmony and religious tolerance. Whoever
wants to cite an example of the "irfanistic ideal of
harmony and tolerance", of course, can be called his
(Ibn Al-Arabi) pronounces the following verse (prose
statement): "My heart is capable of various forms: the
savmaah of the monk, the idol of the Pagan, the Kaaba
of the zahids, the Torah and the page of the Qur'an.
Love is my faith and belief: wherever his camels turn,
my faith and faith will continue to be that love again.”
CONCLUSION
Ibn al-Arabi says that achieving perfection begins first
of all with self-awareness. He put forward the idea that
whoever understands himself, knows God. This
opinion of the mystic can be proved by the hadith:
َن دْ َقَف فَ رَ عَ نْ مَ هسَ فْ هَّب فَ رَ عَ ر
That is, "He who knows his soul (himself) knows his
Lord."Aziziddin Nasafi's views, developed for got tired.
REFERENCES
1.
Muhyiddin ibn al-Arabiy. Futuhoti Makkiya. 2-jild.
–
P.257.
2.
Annemariye
Shimmel.
Ab’odi
irfoniyi
islom(Mustical Dimensions of Islam). Tarjuma va
tavzehoti Abdurrahim Guvohiy.
–
Tehron: Daftari
nashri farhangi islomiy, 1375, -S. 443.
3.
Karimov I. A. Participants of the International
scientific and practical conference "Uzbekistan's
Contribution to the development of Islamic
civilization" / Liberalizing society, deepening
reforms, improving the spirituality and standard of
living of the people
—
the criterion and goal of all
our spirituality. In 15 volumesTashkent: Uzbekistan,
2007. Vol. 15.
4.
Farxodjonova,
N.
(2019).
FEATURES
OF
MODERNIZATION
AND
INTEGRATION
OF
NATIONAL CULTURE. Scientific Bulletin of
Namangan State University, 1(2), 167-172.
5.
https://islam-today.ru/istoria/licnosti/mistik-poet-i-
filosof-ibn-arabi-muhjjad-djn/
6.
Masataka Takeshita “The theory of the perfect
man in Ibn Arabi's Fusus alhikam”.Tokai
University.1983
