THE QUESTION OF SUFISM IN THE DOCTRINE OF MUSOKHONKHOJA DAHBIDIY

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THE QUESTION OF SUFISM IN THE DOCTRINE OF MUSOKHONKHOJA

DAHBIDIY

Yuldashxodjayev Haydar Hashimxanovich

Head of department, New Age University, Associate professor,

Candidate of historical sciences

E-mail:

haydarkhon69@mail.ru

Annotation:

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 major theorist of the Naqshbandi-Mujaddidiya sect, on the issues of tawhid,

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 -

the World of the Great and the World of the Impenetrable.

The Sufi also paid special attention to the issues of the world of the great (great) and the world of

the small (small), the world of the command, and the world of the people.

“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 the people 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

the essence of concealment, and above it is the essence 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 div and soul.

2

That is, the harmony of

the div with the soul can be observed in the process of its development.

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-

1

Musa Khan Dahbidi. Zubdat al-haqaiq. - T.: FA ShI. Manuscript, inv No. 6576/I. - V. 39B .

2

Komilov.N. Sufism. The second book . The secret of monotheism. - T., 1999. - 13 p .

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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,

will reach a state of sukr, i.e., intoxication."

Byte:

Andarin's sea is endlessly deep,

Dastu poy bizan, chi doni lok.

Andarin's soul,

Dastu poy bizan, ziyon nakuni.

Contents:

Like divers in this bottomless sea

Spread your arms and legs.

Even if you can't cross this road,

Use your hands and feet, you won't do any 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." Sufi

4

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,

and action also play a role in reaching the level of a farmer of the Being

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, and no work. In

this state, there is only the meaning of “ نٍافَ افَيْفَفَ يْفَ لُّ” (Everything on it is destroyed) . In this

climate, there is only the wind of “

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هُفَيْ فَ لَّا كٌِّافَ نٍيْفَ لُّ” (Everything except His face is

destroyed)

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. In this space, nothing reaches the soul except “Anal Haqq and Subhani”. In this

state, the truth does not mature, and even monotheism free from shirk cannot find a form in this

abode. All of this can be called the science of monotheism. And the truth of monotheism is holier

than all these manifestations.

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Makhdumi A'zam writes; “O faithful seeker, know that all happiness and states are in the state of

extinction. All suffering and misery are in the state of existence

9

. ”

The content is:

“O faithful

seeker, know that all happiness and states are in the state of extinction, that is, nonexistence.

Wandering and unhappiness, that is, misery , are in the state of existence.” Here, the idea is that

the imaginary, figurative, and transient existence is drowned in the real, real, eternal, and eternal

existence, and if it is nonexistent, if it reaches the state of extinction, it will reach the bliss of the

two worlds.

It is stated in “Tarjimai Awarif” that the end of the word “fano” is the end of the word “sayri

ilallah azz awa jalla”. The end of the word “sayru filloh” is the end of the word “sayru filloh” azz

awa jalla. The end of the word “sayru filloh” is the end of the word “sayru filloh” azz awa jalla.

The end of the word “sayru filloh” azz awa jalla becomes true only when the absolute end of the

3

Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– Vol.

219A.

4

Zoirov E. Philosophical and socio-political views of Makhdumi Azam. – Tashkent: “Turon zamin ziya”, 2015. –

P.84.

5

Zoirov E. Philosophical and socio-political views of Makhdumi Azam. – Tashkent: “Turon zamin ziya”, 2015. –

P.79.

6

Holy Quran, Surah Rahman, verse 26.

7

Holy Qur'an, Surah Qasos, verse 88.

8

Dahbidi Musakhan. Ad-Durr al-maknun. – Tashkent: FA SHI, Manuscript, inv. No. 542/II.– V. -

219B

.

9

Zoirov E. Philosophical and socio-political views of Makhdumi Azam. – Tashkent: “Turon zamin ziya”, 2015. –

P.42.

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world of unity is reached and the person progresses from the world of divine virtues to divine

virtues and from the name of the name to the divine morality. There is a difference in the

definitions of the words of the scholars regarding the meaning of fano and baqa. The questioners

answered according to the diversity of the situation, understanding and capacity of the situation.

Some say: “Fano means the end of opposition” and baqa means the baqa of harmony. This

meaning is due to the necessity of “tawbai nusuh”. Some say that fano is the passing away of

worldly pleasures and baqo is the passing away of desire. In both meanings, there is a necessity

of the status of asceticism. Some say: “Fano is the passing away of worldly and hereafter

pleasures. Baqo is the permanence of seeking the Lord of Truth (subhanahu wa ta’ala).” This

meaning is due to the necessity of loyalty to the love of God. Some say: “Fano is backbiting” and

baqo is being in the presence of the Lord of Truth (subhanahu wa ta’ala).” This meaning is the

result of the state of being

10

.

Makhdumi A'zam elaborates on this idea in detail in his "Risola-ye Fanoiyya" ("Treatise on

Death"), emphasizing the impermanence of the world, the transience of everything in it, and the

fact that man is given a limited life span, and therefore the need not to love the world excessively,

but to do more good deeds for the hereafter, which is considered the abode of eternal life.

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According to the concept of Baqa and Fano, the hereafter is eternal, and this world is a mortal

world. A person should live in the hope of an eternal world, not be entangled in the miseries of

this mortal world, abandon heedlessness and heedlessness, and not fall into the trap of the nafs

(selfish desires) that make a person enjoy evil in the pursuit of temporary pleasures and desires,

and obey the command of Allah. The expression of becoming immortal, in fact, means the

liberation of the righteous from the worries of this transient life, spiritual and moral purification,

and the full and willing fulfillment of the divine command.

In the teachings of Sufism, the true being is Allah. He creates the universe. He exists and is

eternal. The material world in which we live is a visible world. It does not actually have an

independent status, because it was created with a specific purpose in mind. The purpose of the

creation of this universe is to demonstrate the incomparable power of Allah, to warn of His

eternity. Man is the highest embodiment of this creation, because he has been endowed with

blessings that no other creature has been given - the senses, intelligence, and ingenuity. Through

them, the essence, goodness, and incomparable blessings of the Creator penetrate the human soul

like light.

Musokhankhodja Dahbidi analyzes the extinction of existence as follows: "O seeker, sit at the

threshold of the heart's door, be mindful of the owner of the treasure (God), be a guardian of the

treasure of the heart, until you obtain the treasure of love. This means the extinction of the

human div. Two things exist in the heart: the relations of the human div and love. One of

them, namely, the relations, rises from the heart, and only love itself remains."

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Conclusion

1.

In Sufism, there are theories of unity of existence, unity of witness, and unity of

existence, which illuminate the relationship between Truth and existence. These theories are

based on specific philosophical and mystical foundations.

2.

When we analyze Musa Khan's thoughts, we can understand that he also supported the

doctrine of wahdat al-wujud. However, he proposed to interpret Ibn al-Arabi's doctrine of wahdat

al-wujud not in the sense of the people's union with the Truth, but as a result of His power.

3. Musakhan Dahbidi made a great contribution to the theoretical development of the

Naqshbandi-Mujaddid movement, reworking the teachings of the order based on the Quran and

Sunnah through his works. Musakhan Dahbidi brought this order back to Transoxiana and

developed it.

10

Dahbidi Musokhan. Navadir al-Ma'arif. – Tashkent: Main Fund of Manuscripts of the Academy of Sciences of the

Republic of Uzbekistan, inv. No. 542/1. –V.41.A

11

Zoirov E. Philosophical and socio-political views of Makhdumi Azam. – Tashkent: “Turon zamin ziya”, 2015. –

P.42.

12

Musa Khan Dahbidi. Zubdat al-haqaiq. - T.: FA ShI. Manuscript, inv No. 6576/I. - V. 37B .

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