INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCHERS
ISSN: 3030-332X Impact factor: 8,293
Volume 11, issue 1, April 2025
https://wordlyknowledge.uz/index.php/IJSR
worldly knowledge
Index:
google scholar, research gate, research bib, zenodo, open aire.
https://scholar.google.com/scholar?hl=ru&as_sdt=0%2C5&q=wosjournals.com&btnG
https://www.researchgate.net/profile/Worldly-Knowledge
https://journalseeker.researchbib.com/view/issn/3030-332X
99
Yuldashxodjayev Haydar Hashimxanovich
Head of department, New Age University, Associate professor, Candidate of historical sciences
E-mail:
haydarkhon69@mail.ru
THE CONCEPTS OF DIVINE UNITY AND BEING IN THE DOCTRINE OF
MUSOKHONKHOJA DAHBIDIY
Annotation:
This article analyzes the views of Musokhon Dahbidi, a prominent theorist of the
Naqshbandi-Mujaddidi tariqa, on the issues of tawhid, wahdat al-wujud, and wahdat ash-shuhud.
It also discusses a comparative analysis of his perspectives on wahdat al-wujud by Ibn Arabi and
wahdat ash-shuhud by Ahmad Sirhindi.
Key words
:existence, eternal, Ibn Arabi, essential attributes, oneness, individuality, monotheism,
Al-Futuhat al-Makkiyya, Fusus al-Hikam, mutakallim, Kun Fayakun, Shaykh al-Islam Ghazali,
Imam Rabbani, contemplation.
Introduction.
Throughout its entire conscious life, humanity has strived to comprehend the
world around it. However, its initial knowledge consisted of a collection of fragmentary
knowledge that was scattered and not connected to each other. Gradually, man himself and the
intellectual forces around him began to organize, systematize, and classify the accumulated
knowledge. When all this knowledge is generalized into a single system, a system of human
knowledge about being arises. The activities of any person are in one way or another connected
with being, with knowledge about being. According to Abu Nasr al-Farabi, existence is God and
only gives existence to other essences. Truth is God, and other meanings of truth are used in his
works in the same sense. For all beings exist in the divine knowledge, and whatever existed in
the divine decree has fallen to the level of destiny
. Similarly, when he says that Truth is eternal,
it is precisely this meaning that the scholar focuses on. Wahdat al-wujud (oneness of existence)
is the doctrine that there is only one eternal God, and that the material world is an illusion.
According to this doctrine, the material world and the world of things are not real, truth is
embodied only in God, and the material world is a manifestation, a reflection of God. This
doctrine is one of the most controversial topics in Sufism.
The first Sufi to widely disseminate this theory with his philosophical views was Ibn Arabi
(1165-1240). The Sufi tries to explain the inherent attributes of Allah by praising Him with the
essential attributes that indicate the uniqueness of the Creator, and by using words with similar
meanings such as "wahdoniyat" and "fardoniyat" that express a single meaning:
وه دعبلالا دعب هتينادرف دعب نكي مل و وه لبقلا و لا لبق هتينادحو لبق نكي مل يذلا ل دمحلا
That is, "Praise be to Allah, before Whose Unity there was no precedence except Him, and after
Whose Diversity there is no succession except Him."
In Sharia, monotheism is knowing Allah Almighty as one and only, believing in him and saying
it with the tongue. In this, the issue of correcting belief is given priority, and all other actions are
linked to its purity. Scholars, thinkers and theologians have written many volumes of books on
this subject, and have conducted endless debates , as a result of which various directions have
1
See: Reza Dovary Ardakony. Farobi is the founder of Islamic philosophy. -B. 123-124 (in Persian) .
INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCHERS
ISSN: 3030-332X Impact factor: 8,293
Volume 11, issue 1, April 2025
https://wordlyknowledge.uz/index.php/IJSR
worldly knowledge
Index:
google scholar, research gate, research bib, zenodo, open aire.
https://scholar.google.com/scholar?hl=ru&as_sdt=0%2C5&q=wosjournals.com&btnG
https://www.researchgate.net/profile/Worldly-Knowledge
https://journalseeker.researchbib.com/view/issn/3030-332X
100
emerged. In particular, representatives of the tariqa have given special importance to the issue of
monotheism.
Turkish researcher Osman Turar notes that the theological debates of theology are entirely
devoted to this topic : “ While the theologians claim that monotheism can be achieved only
through reason, the Sufis, unlike them, believe that monotheism can be achieved not through
reason, but through revelation and inspiration, and the power of intuition.” As is known, this
issue constitutes the main foundation of Sufism. One such scholar, Abdurahman Jami, a disciple
of Sa'diddin Kashgari, one of the major representatives of the Khojagon-Naqshbandi order,
emphasizes that the secrets of knowing Allah Almighty
are
: “[Not] given to everyone, because
not every listener can bear to listen to them, such secrets are characteristic only of prophets and
saints, and they are like the moon receiving light from the sun. ” Among the Sufis, who truly
recognized the non-existence of any being other than Allah, attempts to explain issues such as
His attributes and essence led to the emergence of an independent philosophy of Sufism
. One
of the thinkers who extensively interpreted and substantiated this philosophical idea was Ibn al-
Arabi (1165-1240), who discussed this issue in his works “ Al - futuhat al-Makkiya” – تاحوتفلا
ةيكملا(“The Meccan Revelations”) and “Fusus al-hikam” – مكحلا صوصف(“The Gems of Wisdom”).
Experts who studied the scientific heritage of this Sufi have noted that “there is a lot of Sufi
terminology” in it , and
have emphasized the difficulty of understanding the language of his
works .
Ibn Arabi explains the people who understand the message and essence as follows:
ل و باوج هعم انل سيلف ا يوس ائيش يري نم و ائيش ا يوس يري ل نم عم تاماقملا هذه باوجلاف
يري ام ريغ يري ل هنإف لاؤس
Content: “The answer is, ‘This conversation of ours is with those who see nothing but Allah. We
have neither a question nor an answer for those who see nothing but Allah. For they see only
what is seen.’” So, the Sufi says that the treatise was written for those who have entered the
science of the state, those who have understood the essence. Ibn Arabi wrote this treatise not for
the masses, but for the elite, or rather for the supporters and followers of his teachings. However,
the work serves as an important source for those interested in the science of philosophy and
Sufism.
In almost all of Musakhan Dahbidi's works, a large place is devoted to the issue of monotheism.
Especially in his works such as "Durr al-Maknun" and "Ashraf al-Khaliq", he emphasizes the
ideas of Ibn al-Arabi , compares them with the views of other authors, and tries to explain the
concept of monotheism through the Qur'an, hadith, and doctrinal principles.
Musakhan Dahbidi 's views on monotheism are similar to those of Ibn Arabi, Bahauddin
Naqshband, and Ya'qub Charkhi. Ibn Arabi understands monotheism as wahdat ul-wujud. The
Sufi emphasizes that there is no difference between "La mujaddida illallah" (There is no being
except Allah) and "La ilaha illallah" (There is no god but Allah)
. When Bahauddin Naqshband
2
Yoldoshkhojaev H. The issue of monotheism in the works of Musa Khan Dahbidi // Lessons of Imam al-Bukhari. -
T. , 2006. – No. 3. – B. 188-190.
3
Usman Turar. History of Sufism. - T.: Istiklal, 1999. - B. 126. (Hereafter - Usman Turar, Sufism.)
4
Abdurahman Jami. Kalimāti qudsiya-yi Khoja Muḥammad Porso. – Tashkent: FA ŞI, Manuscript, inv. No. 10395/III.
– Vol. 6
a
.
5
Usman Turar, Sufism. - B. 128.
6
Knysh A.D. Mirovozzrenie ibn Arabi (K istorii sufiyskikh ucheniy). Religii mira. - M.: 1884. - S. 84.
7
Болтаев А. Муҳйиддин Ибн Арабийнинг ижтимоий-фалсафий қарашлари. – Бухоро, 2023. – Б.68.
8
Muhyiddin Ibn Arabi. Ar-Risalatul Wujudiyya. - Beirut: Darul Qutubul Ilmiya, 2004. - V.11.
INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCHERS
ISSN: 3030-332X Impact factor: 8,293
Volume 11, issue 1, April 2025
https://wordlyknowledge.uz/index.php/IJSR
worldly knowledge
Index:
google scholar, research gate, research bib, zenodo, open aire.
https://scholar.google.com/scholar?hl=ru&as_sdt=0%2C5&q=wosjournals.com&btnG
https://www.researchgate.net/profile/Worldly-Knowledge
https://journalseeker.researchbib.com/view/issn/3030-332X
101
was asked the meaning of the word monotheism, he replied: "It is the complete removal of
everything except Allah from the heart
." Ya'qub Charkhi said: "If you are asked what
monotheism is?" He said: "It is the purification and unification of the heart from everything
except Allah, the Almighty
. "
Also, the concepts of unity , unity , wasl, gratitude, happiness and work are in harmony with the
views of Ya'qub Charkhi in the Sufi concepts. In the teachings of Musakhanhoja Dahbidi, "
Wahdat is to remove all knowledge from the heart except the knowledge that confirms the
existence of Haq subhanahu. Unity is to be independent of the existence of the Almighty Haq.
Happiness is to see oneself free from one's own self. Work is to be separated from selfishness
and the Truth. Wasl is to forget oneself with the witness of the light of Haq subhanahu. Fadl is to
separate the secret from anything other than Haq subhanahu. Gratitude is to manifest such a state
in the heart that the heart cannot hide it, but it is obligatory to hide this state."
.
Ya'qub Charkhi: "If they ask you what unity is, it is the immersion of the heart in the presence of
the Truth, subhanahu wa ta'ala." "If they ask you what bliss is, it is seeing the Truth and being
free from oneself." "If they ask you what unity is, it is the exclusion of the Truth from its
knowledge of anything else." "If they ask you what misery is, it is forgetting Allah and being
preoccupied with oneself." "If they ask you what wasl is, it is forgetting oneself by being
immersed in the light of the Truth's existence."
- he says.
The style of young men in the world of monotheism The essence of the Truth is to deny the
attribute of being new and to prove its ancient attribute. This is because the manifestation and
manifestation of the light of Truth has occurred in their souls openly and openly. At the moment
of the spread of that light, everything other than Allah disappears into nothingness. As a result,
they attribute the attributes of perfection and glory of Allah to Himself and deny that anyone
other than Him can be characterized by these attributes. They say that He is the All-Knowing, all
others are ignorant, He is the All-Powerful, all others are powerless, He is the One who truly
exists, and all others are non-existent.
Ibn Arabi states that there is nothing in existence other than Allah, that every being is from Him,
and that He Himself is not in anything, and that only He Himself understands it:
و مهفلاب ل و لقعلاب ل و ملعلاب ل ةفصلا هذهب هفرعت نأ يغبني اجراخ ل و لخاد ل هيف ءيش يف وه ل
فرعي و وه لا هملل و وه لا هكردي ل و وه لا هاري ل كاردلاب ل و ةنطابلا نيعلاب و ةرهاظلا نيعلاب ل و سحلاب و مهولاب ل
هريغ دحأ هكردي ل و هريغ دحأ هاري ل هسفنب هسفن
“He is not in anything and there is nothing that is not in Him. He is neither inside nor outside. He
must be known by this quality. He cannot be understood by knowledge or reason, nor by
understanding or imagination, nor by the external sense, nor by the inner eye, nor by perception.
He alone sees Him and He alone perceives Him. He knows Himself through Himself and He
understands Himself through Himself. He sees Himself only through Himself, no one else can
see Him. He understands Himself through Himself, no one else can understand Him
. ”
According to Musakhanhoja Dahbidi, monotheism has three types: verbal monotheism, scientific
monotheism, and practical monotheism. Practical monotheism is the monotheism of the
characteristics. In verbal monotheism, one believes with the heart and says with the tongue,
9
Hasaniy M. Bahauddin Balogardon. – Tashkent: Yazuvchi, 1995. – P. 44.
10
Zoyirov E. Philosophical and socio-political views of Yakub Charkhi. - Bukhara, 2023. - B. 72.
11
Zoyirov E. Philosophical and socio-political views of Yakub Charkhi. - Bukhara, 2023. - B. 72.
12
Zoyirov E. Philosophical and socio-political views of Yakub Charkhi. - Bukhara, 2023. - B. 72.
13
Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– V.
220A
.
14
Boltaev A. Social and philosophical views of Muhyiddin Ibn Arabi. - Bukhara, 2023. - B.70.
INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCHERS
ISSN: 3030-332X Impact factor: 8,293
Volume 11, issue 1, April 2025
https://wordlyknowledge.uz/index.php/IJSR
worldly knowledge
Index:
google scholar, research gate, research bib, zenodo, open aire.
https://scholar.google.com/scholar?hl=ru&as_sdt=0%2C5&q=wosjournals.com&btnG
https://www.researchgate.net/profile/Worldly-Knowledge
https://journalseeker.researchbib.com/view/issn/3030-332X
102
“Ashhadu an la ilaha illallahu wahdahu la sharika lahu wa ashhadu anna Muhammadan ‘abduhu
wa rasuluh.” This testimony is not included in monotheism, but it is faith, and it is the form and
image of monotheism. This monotheism is sufficient for salvation from polytheism. Islam is a
means and a reason for all the processes of the rulings, and it is a means to escape eternally in
hell and to attain bliss.
Ibn Ash-Shu'ai stood on the bank of the Tigris and presented a hundred proofs of monotheism.
Then he became afraid and swore: "Whatever proofs I have presented for monotheism are all
proofs of the 'salisu salositin'." If any of the proofs of monotheism had been clear, this would not
have happened.
Musakhan Khoja Dahbidi, who analyzed the science of monotheism and paid special attention to
the issue of space and time, which are the attributes of existence, stated that scientific
monotheism refers to the concept of understanding time and space and its reality. Man cannot
know the essence of "the highest unity", the reality of time and space, and whether the world is
inside or outside of God Almighty, whether it is continuous or not. However, not a single particle
of the whole world is far from Him (God). Knowing the creation of "day after day" is a silence
from understanding the essence of God Almighty, and we cannot understand that He is the One
who is eternal and continuous. His word is one, free from change, alteration, discrimination and
prejudice.
Ibn Arabi describes Sufi time as a means and a medium leading to the Truth. He expresses the
meaning of time as revealed to him as follows:
ارما تقولا يف قحلا انل فشك دقوⁿ jليلⁿ, رخد انه اخ دوصقملاو ,تاماقملا فلتتب فلتتي هنكل ,دشملا دحاو تقولا نا
لامجلو للجلا نيب خزرب وهف قداصلا ديرملتقو
Content: “We have discovered that time is one of the greatest things. Time is a “mashhad,” that
is, a manifestation, but it also changes as the statuses change. The purpose here is about the time
of the murid, which is a barzakh, that is, an interval, between the glory and beauty of Allah
. ”
According to Musakhanhoja Dahbidi, scientific monotheism consists of three levels. The first
level is that a step is a breeze from the bee, a charm from the plagues of the cabbage, and a
lightning bolt from the lightning of non-existence, leading to the prospect of acceptance. It
removes the fog of anger and the rust of heedlessness from his eyes of truth
Attraction is the elevation of the soul to a high status due to joy, delight, and enthusiasm,
excessive excitement, and a state of self-abnegation, which is also the complete fascination of
Beauty with the Absolute and the union of the slave with Allah.
The Sufi states that the faithful disciple and the far-sighted one looks at himself in the light of
that lightning. This tax collector, who walks in the name of monotheism and the dream of
salvation, sees himself covered in mud from head to toe and prostrating himself before hundreds
of thousands of idols. The fire of zeal burns in his chest. Tears of anguish flow from his eyes. He
stands for a while in amazement and groans in pain. He beats himself in the pursuit of that pain.
He also waits with fear for the pleasure to come from that place. “And there is no other source
but Allah.” So, helplessly, he turns to the venerable one and expresses his heart’s sorrow to the
venerable one and the Kashshofu-l-Qurub
15
Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– Vol.
209A
.
16
Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– Vol.
209A
.
17
Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– Vol.
211A
.
18
Boltaev A. Social and philosophical views of Muhyiddin Ibn Arabi. - Bukhara, 2023. - B.100
.
19
Boltaev A. Social and philosophical views of Muhyiddin Ibn Arabi. - Bukhara, 2023. - B.100
20
Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– Vol.
212B
.
INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCHERS
ISSN: 3030-332X Impact factor: 8,293
Volume 11, issue 1, April 2025
https://wordlyknowledge.uz/index.php/IJSR
worldly knowledge
Index:
google scholar, research gate, research bib, zenodo, open aire.
https://scholar.google.com/scholar?hl=ru&as_sdt=0%2C5&q=wosjournals.com&btnG
https://www.researchgate.net/profile/Worldly-Knowledge
https://journalseeker.researchbib.com/view/issn/3030-332X
103
Since truth consists of light, true enlightenment is also light, meaning that the light of God
manifests itself in enlightenment.
Abu Ali al-Thaqafi (may Allah have mercy on him) said: “Knowledge purifies the heart from
ignorance and gives light to the eyes in darkness,” meaning that knowledge revives hearts when
ignorance kills them and gives light to the eyes when the darkness of disbelief comes upon them.
Whoever does not have the knowledge of enlightenment, his heart is dead. And whoever does
not have the knowledge of the Sharia, his heart is sick with the disease of ignorance. So the
hearts of the disbelievers are dead, that is why they cannot understand God Almighty, and the
hearts of the heedless are sick, that is why they cannot understand His decree.
The Sufi, through a mystical analysis of the issue of "oneness," criticizes people whose hearts are
in heedlessness and those who worship various idols. "Is there another god besides Allah?!" - the
cry is heard in the depths of the heart: "Your heart was not healthy, your god is the goal of your
heart."
Almighty God:
نمممف ةة موامشغغ غه غرمصمب ىٰملمَ ملمعمج مو غهغبللمق مو غهغعلممس ىٰملمَ مممتمخ مو ممللغَ ىٰملمَ ا لل اهللمضمأ مو اها مومه اهمهىملغا مذمتلتا غنمم متليمأمرمفأ
منو ارلكمذمت ملمفمأ غ لل غدلعمب نغم غهيغدلهمي
“Tell me, who can guide him except Allah who has taken his own desires as his god, and Allah
has led him astray while He knows him, and has set a seal on his hearing and heart, and has put a
veil over his sight?! Will you not remember?!” – So that you seek other than Us, worship other
than Us, and are far from Us.” When Allah is One, what is the benefit of prostrating before
thousands of idols? Knowledge without action and speech without action are useless. If you want
your monotheism to be your mosque, then make the Qiblah of your heart one and turn your heart
away from anything other than us.
The abode and dwelling place of Allah is none other than the heart. That is why Makhdumi
A'zam describes it as the "Arshi A'zam". God is the home of all beings (existence), because He is
"being", and the heart of the servant is also the home of the Truth, because it embraces it within
itself. The heart in the form of being has light, so it is called the heart. "Being" is calm, because
its origin is from the heart. The heart is in the shape of a circle.
The central point of the circle of the heart is the Truth. These cries and cries, born of the hearts
reaching the Name of the Almighty, are pure and unadulterated only if they are free from free
will and will. If they cannot be separated from free will and will, these cries will never enter the
palace of sincerity.
Therefore, when a person has no affection for anyone other than Allah and his heart is single, the
praise and insult, rejection and acceptance of the people are all the same to him. In any case, his
only concern and pleasure will be with Hazrat Malikul Muluk. When the followers of the
Tariqah acquire this quality, they have reached the level of scientific monotheism.
Conclusion.
Musakhan Dahbidi defines monotheism from the perspective of Sharia and Tariqah,
saying: "In Sharia, monotheism is knowing the One and Only God, subhanahu wa ta'ala,
believing in it, and saying it with the tongue, but in Tariqah, it is turning away from everything
except God."
1.
Muhyiddin Ibn Arabi advanced the doctrine of "wahdat al-wujud" in his philosophy of
Sufism. Those who did not accept this doctrine accused Ibn Arabi of blasphemy.
21
Қуръони карим, “Жосия” сураси, 23-оят
22
Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– Vol.
218A
23
Zoirov E. Philosophical and socio-political views of Makhdumi Azam. – Tashkent: “Turon zamin ziya”, 2015. – P.48.
INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCHERS
ISSN: 3030-332X Impact factor: 8,293
Volume 11, issue 1, April 2025
https://wordlyknowledge.uz/index.php/IJSR
worldly knowledge
Index:
google scholar, research gate, research bib, zenodo, open aire.
https://scholar.google.com/scholar?hl=ru&as_sdt=0%2C5&q=wosjournals.com&btnG
https://www.researchgate.net/profile/Worldly-Knowledge
https://journalseeker.researchbib.com/view/issn/3030-332X
104
2.
Musakhan Dahbidi conducted separate research on the issue of unity in order to
summarize and reconcile the views of Ibn Arabi and Ahmad Sirhindi, and expressed his thoughts
in his works.
References:
1.
Abdurahman Jami. Kalimāti qudsiya-yi Khoja Muḥammad Porso. – Tashkent: FA ŞI,
Manuscript, inv. No. 10395/III. – Vol. 6
a
.
2.
Usman Turar. History of mysticism / Responsible editor S. Raf'iddin. - T.: Istiklal, 1998.
- 180 p.
3.
Trimingham Dj. S. Sufi orders in Islam / Pod ed. O.F. Akimushkinna . - M., 1989. - 328
p.
4.
Jurakulovich, SJ Human dignity and its rights are the highest value: historical and legal
heritage. Science abstracts /Urgench‒3.2023 , 19-21.
5.
Radtke Bernd. Theology and mysticism in Khorasan and Transoxania // Sufism in
Tsentralnoy Azii (foreign research). Sbornik statey pamyati Frittsa Mayera (1912-1998) /
Sostavitel i otv. editor Khismatullin A.A. - S-Pb., 2001. - S. 40-76.
6.
Boltaev A. Social and philosophical views of Muhyiddin Ibn Arabi. - Bukhara, 2023. -
B.68.
7.
Shodiev , JJ (2020). Interpretation of moral facts in the opinions of Omar Khayyam.
International engineering journal for research & development . India , 5 (3), 143-148.
8.
Knysh A.D. Mirovozzrenie ibn Arabi (K istorii sufiyskikh ucheniy). Religii mira. - M.:
1884. - S. 84.
9.
Muhyiddin Ibn Arabi. Ar-Risalatul Wujudiyya. - Beirut: Darul Qutubul Ilmiya, 2004.
10.
Zoyirov E. Philosophical and socio-political views of Yakub Charkhi. - Bukhara, 2023.
- B. 72.
11.
Dahbidi Musakhan. Ad-Durr al-maknun. - Tashkent: FA ShI, Manuscript, inv. No. 542/
II.
12.
Boltabaev H. Sources of Islamic Sufism. – Tashkent: “O'qituv”, 2005. – P.191.
