Volume 04 Issue 11-2024
50
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article is devoted to the problem of unity, which is the subtlest and mysterious problem related to existence,
widespread in Muslim oriental philosophical schools. The problem of Wahdat al-Wujud (the existence of God), along
with its pluralistic nature in Eastern philosophy, tried to shed light on the extremely ignorant approaches put forward
by extremely fanatical trends and sects, their quality as a weapon of the dominant political ideology. The article reveals
a subject in the philosophical heritage of the great thinker Alisher Navoi with very simple examples, with examples
from the works of enlightenment, mysticism, and provides scientific and analytical conclusions.
KEYWORDS
Muslim oriental philosophy, being, the universe, one existence, mysticism, "rational knowledge", "irrational
knowledge", "everything is from Him".
INTRODUCTION
In order to reveal the meaning of the mystical,
philosophical term " Wahdat al-Wujud ", it is first
necessary to clarify the linguistic and philosophical
basis of this term. Therefore, let us partially explain the
words that are the core of mystical philosophy -
"unity", "unity", "unity", "existence". At this point, we
have based these concepts on lexical, scientific-
philosophical,
encyclopedic
definitions
and
Research Article
THE ISSUE OF WAHDAT AL-WUJUD IN ALISHER NAVOI ONTOLOGICAL
PHILOSOPHY
Submission Date:
October 30, 2024,
Accepted Date:
November 04, 2024,
Published Date:
November 09, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue11-10
Toji Omonovich Norov
Doctor of Philosophy (DSc), Associate Professor at the Department of Philosophy Tashkent State University of
Economics, 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 11-2024
51
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
conclusions. Wahdat al-Wujud - (Arabic - physical unity)
- a pantheistic doctrine that believes that there is only
one eternal God. According to this teaching, the
physical world, the world of objects, is not real, the
truth is embodied only in Allah, the material world is
the light of God. The representatives of the Oneness of
Being believed that God created the whole being[1].
The doctrine of oneness and oneness is the doctrine
that there is only one material world with Allah.
Proponents of this doctrine acknowledge the eternity
of nature, believing that God is in the universe itself,
absorbed in it. Proponents of possible unity have
argued that man should strive to live without giving up
the world and leaving the world. Therefore, most
Muslim clerics were skeptical and vigilant about this
doctrine. Kindi, Farobi, Ibn Rushd, Bedil are
representatives of this doctrine. According to the
possible representatives of unity, nature is eternal,
things and events in it are interconnected, the world is
always in a state of change, development. Proponents
of possible unity have laid the philosophical
foundations for the development of natural science in
the Muslim East.
LITERATURE REVIEW
Although these concepts were, in fact, similar views
long ago in the history of philosophy, it is in mystical
philosophy that this theory is based on the doctrine of
the oneness of being given to Ibn al-'Arabi [i1] [i2].
However, Ibn Arabi himself did not use this term as
"wahdat al-wujud." But his followers studied his
teachings and made him famous by the term.
Ibn al-Arabi Abu Bakr Muhammad (pseudonym; Sheikh
al-Akbar "Great Sheikh") (1165.7.8, Murcia, Spain -
1240.16.11, Damascus) - an Arab thinker and poet, a
prominent figure in Sufism. The philosophical
worldview is characterized by the doctrine of unity and
the belief that the only basis of everything is the divine
substance (spirit, idea). As a Sufi, he acknowledged the
attainment of Allah through a higher, absolute truth
and purification of the heart. He wrote al-Futuhot al-
Makkiya (The Conquests of Makkah), Fusus al-Hikam
(The Pearl of Wisdom), Kitab as-Saba (The Book of
Seven Wisdoms), and Mafatih al-Ghayb (The Unseen).
keys”) “The Book of Truth” (“The Book of Truth”) [i3].
Alisher Navoi's "Nasiyim ul-muhabbat" by Sheikh
Muhyiddin Muhammad b. Ali b. Arabic h. s. In his article,
Ibn al-'Arabi describes it as follows: Apparently fuqaha
and ulamosidin have been widely praised. Fuqahadin az
and the Sufi community held the moment great. He
was glorified with high reverence, praised for his
words, praised for his high rank, and reported his
innumerable prophecies. Regarding his works, he said:
At that time, more than two hundred and fifty horses
did so,
mostly in mysticism” [2].
That is, the sources say that the number of his works is
more than five hundred, but he says that he cited more
Volume 04 Issue 11-2024
52
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
than 250 works in a pamphlet with a list of his works
[2].
The mystic scholar H. In his research, Beruni states that
Ibn al-'Arabi and his followers were fatwas issued by a
number of scholars for the doctrine of Wahdat al-
Wujud, but that another group of scholars used it and
created works following it. At the same time, this
doctrine is said to have been characterized by a great
deal of controversy in the Islamic world, with Muslims
calling each other "takfir," that is, blasphemy, and
committing such heinous acts as murder[3].
Ibn al-Arabi's doctrinal work on the mystical
interpretation of the doctrine of unity and its influence
on the sheikhs of the Naqshbandi sect is discussed in J.
Kholmuminov's doctoral dissertation. In particular, the
views of A. Jami and Navoi on the unity of the div are
given as an example [6].
The subject of Vahdat-ul-Wujud is still accepted by the
representatives of pure divinity with caution, even
denial. Sheikh Muhammad Sadiq Muhammad Yusuf
wrote in his book, The Imagination of Sufism: I myself
would never want this issue to come to anyone’s mind.
I kept telling the brothers who were aware of the
matter not to stir it up. But whether we like it or not,
the question of unity gradually began to emerge. Here,
too, it is clear that the Sunni interpretation of
mysticism, the philosophical and especially the
scientific-enlightenment interpretation, cannot be
reconciled. The Shaykh himself briefly described the
unity of existence as follows: All these are the
manifestations of Him. He may have appeared in them
and interfered with them. This interference is not as
the owners of the theory of hulul (inclusion,
introduction) and ittihad (union, unity) say. Maybe this
interference is like one number walking among other
numbers. All numbers consist of units. But there is only
one thing or one person in the universe. He appeared
in the form of the Holy One of Allah. The essence of
Allah, on the other hand, appears in many numbers. So
Allah is before and after, outward and inward, above
partners and peers” [7].
Here, one can see that there is a great contradiction
between the proponents of “intellectual” and
“metaphorical” science,
and
the
controversy
continues to this day.
METHODOLOGY
Wahdat al-Wujud is a philosophical and mystical
concept that expresses the essence of Allah, the
Creator of all created beings in the world. In it, the two
Arabic words - "unity", that is, unity, wholeness, the
word "being", the div, materiality, that is, the
material being, are more understood here as the div,
the material part of things. In Western philosophy, this
concept is in the form of "matter", and in Russian, the
word "telo" meant the material aspect of things. It is
the doctrine that the whole universe, the universe, the
Volume 04 Issue 11-2024
53
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
being is the being of Allah, the substance and essence
of the being is Allah. The notion that all things, the
whole universe, the universe is Allah, is His being, is
Himself. However, there are two different approaches
to this issue. Some mystic philosophers said,
"Everything is from Him," or "Everything is from
Himself," while other philosophers said, "Everything is
from Him." That is, while all things in the universe, all
beings, are Himself, His being, nature, His being, the
universe is one with Allah, the second group of mystics
says that everything depends on him, or everything
depends on his judgment, his will, he has nothing in his
div, in his div, but everything exists or does not
exist by his judgment, command, that is, he put
forward the divine view that Allah is a separate God,
the source of miracles. The preface to Lisonut-tayr
states that the universe is the only creature, essence,
and cause created by Allah:
The two creatures are the people,
Then another fan is immortal.
Artificial pen to draw the number,
The number that made the history of creation.[4].
In this figurative-philosophical description, Navoi says:
He (Allah) created the whole creation, other things are
mortal, only He is eternal, Allah miraculously created
the whole being, the things in it, especially the nine
heavens,
but
made
its
mystery
beyond
comprehension. Also, those who know God as one, as
one, are interpreted as sages; As for the one essence
of Allah:
Wahdati is as famous as the sun,
Zarradin afzunu is brighter than the sun [5] examples
are given.
The content of these lines is that it is as clear as the sun
that Allah is the only essence that creates the universe,
the universe, and that there are many particles of the
universe in which His being exists.
In the teachings of Muhammad al-Ghazali, one of
Navoi's greatest thinkers, he continues his views on
the beginning, existence, and end of the creation of
the universe. Although in his time the problem was not
expressed in the form of a unified being, it was
precisely the material and intangible beings, their
interpretation in the form of oneness, that is, unity,
generality.
“Nasajim ul
-
muhabbats” Hujjat ul
-Islam Muhammad b.
Muhammad al-Ghazali Tusi, etc. In his article, he
concludes that the general idea in several works of the
thinker is that he is one of the followers of the doctrine
of unity in the example of the mystical analysis of the
universe and existence.
In our opinion, the conclusions of Navoi Ghazali's views
on the philosophy of existence can be roughly
described as follows:
Volume 04 Issue 11-2024
54
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
- Navoi, like Ghazali, was a supporter of enlightened
Islam and appreciated this aspect. It teaches that the
nature of the universe and objects must be studied and
concluded by means of knowledge and intellect;
- the soul is intangible, since it belongs to God, it cannot
be understood by the mind;
- we see only the mold of things (form - form-
shamoyili), but the mold is ignorant of the spirit;
- The things we see in the universe are not the real
world, but their souls, the real being (kivomlik,
qayyum) belongs to Allah;
- Material and intangible elements of the nature of
things - the division into hasti nestnamoy and hasti
hastnamoy;
- It can be seen that Alisher Navoi advocated a unified
div and a supporter of its enlightened interpretation.
However, he regrets that some thinkers who did not
tire of the path of enlightenment fell victim to
ignorance. Of course, Islamic and mystical terms such
as "unity", "unity", "ahad", the oneness of Allah, the
only ore, the essence, the basis of the whole universe
are recognized in Navoi at the level of faith. The ways
of mysticism, the history of ideological, philosophical
differences and conflicts between them, the analysis of
problems related to existence, in the scientific
monograph of Professor Sh. Sirojiddinov are studied in
a more objective, scientific and enlightening way and
conclusions are given. “The theory of mysticism began
to develop in two directions that were in serious
opposition to each other. One is a mixture of
philosophy and the other is theology. One was called
Vahdat ul-Wujud and the other was called Vahdat ul-
Shuhud. That is, there were sects that practiced the
ideas of "beings." Even among the "witnesses" there
were sects that did not face each other. Their
relationship to each other is fully reflected in the
Manoqib literature” [12].
Attitudes towards "metaphorical science" and "mental
science" have also been approached and interpreted
differently in mystical sciences. Unfortunately, even
today, cases of rejecting mental knowledge and
clinging to metaphorical knowledge are becoming a
priority. Of course, at this point, it is meant to cling to
dogma-level and woolly beliefs. For example, instead
of science and technology and other effective scientific
sources, they still believe in superstitions, fortune-
tellers, fake doctors, and even make false appeals that
lead to the level of belief. The mystical-metaphysical
views, which were predominant in the philosophers'
views, became ingrained in the mystical divine teaching
of Ibn al-'Arabi (1165-1240) "Vahdat ul-Wujud" (One
Being), which became increasingly popular among
Sufis from the thirteenth century. This doctrine, which
was deepening and influencing the masses, divided the
world of Sufis, which had hitherto been based on
Volume 04 Issue 11-2024
55
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
common views, actions and traditions, and divided
them into two camps[12].
RESULTS
In our view, if the beginning of existence, that is, the
first essence, the basis of which is found in divine
sources as God, is far more accurate than other
approaches at the moment. The internal content,
properties, and processes associated with the
processes of change, the branches of science that
study them materialistically with their laws, are at a
glance far removed from the very beginning of
existence.
In Yassavi's theology, the issues of existence and
essence, ore, and origin continue and improve in
Navoi's works and views. In this sense, the Yassavi
heritage is the source and theoretical and
methodological basis of Navoi's creative activity in
general. Yassavi's service is that he Turkified many
mystical terms and concepts. These services were
recognized and highly appreciated by Navoi in
"Nasoyimul muhabbat" and other places. In general,
Yassavi is also considered a pir - Navoi Yassavi sect,
Naqshbandi leech[11].
In our view, the orifona and poetic approaches were
often a form of expression of independent thoughts
on issues related to existence, the universe, in the form
of rebellion in poetry, ghazal. This interpretation often
ended tragically. He survived if the Sufi interpreted the
state of the universe and existence, as well as other
philosophical and religious questions in general, as
contradicting or rejecting the Qur'an, only in the state
of dhikr, shatahot. In other cases it can be seen that he
was executed.
It seems appropriate to begin by explaining the
philosophy of Lyson ut-tayr. In "Farhod and Shirin":
An amazing photographer,
There will be a hundred different pictures.
Blessed is the mind that is dark,
His existence is dark (perception) shu'bidin muarro
[13].
Observing
intellect
darkidin
mubarro
(incomprehensible),
The target is far from unknown,
The place is far from homeless.
The beginning of Forever
The end of the age of before [13].
In these lines, too, it is stated that Allah is the
beginning, the main ore, the yeast of the whole
material, intangible universe. It is also said that space is
far from emptiness, that is, in Islamic teachings, issues
such as lomakon, out of space are artistically, these
Volume 04 Issue 11-2024
56
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
miracles are said to be a divine mystery
incomprehensible to the mind.
CONCLUSION/RECOMMENDATIONS
- The doctrine of Wahdat ul-Wujud Islam was formed
and perfected on the basis of his views on the universe
and existence;
- Doctrine, like all other philosophical views, consists of
debate and controversy;
- As for Navoi's philosophy, it can be understood that
he is a supporter of the mystical doctrine of Allah, the
only essence of unity and the universe;
- But on the basis of Navoi's views, it is clear that unity
is more than the status of "everything He is" in the
div, Navoi says that the whole universe is the
universe, even His particles. However, before the
creation of the universe, that is, in the time of man,
there was nothing but Allah, and Allah said that the
universe was created. In other words, a dualistic
position can be seen;
- In any case, it can be said that Navoi is a supporter of
the pantheistic, mystical, enlightened philosophy that
Allah is the only source of the universe.
In our view, it can be concluded from the analysis of the
commentaries in the sources that there is no
consensus among the scholars on these two concepts
in mysticism. However, we believe that these issues are
poorly researched scientifically, and even when they
are studied, objectivity and boldness, boldness, do not
lead to clear conclusions.
REFERENCES
1.
National encyclopedia of Uzbekistan. State
Scientific Publishing House "National Encyclopedia
of Uzbekistan" www.ziyouz.com Library. Unity
possible article. P.80.
2.
Navoiy.A. MAT: 20 volumes. 17 t. Nasayim ul-
muhabbat. -
Tashkent: “Fan”, 2001.
- pp. 394-396.
3.
Beruniy.H. Ibn al-Arabi Shaykhi Akbarmi or Shaykhi
Akfarmi ?! https://ahlisunna.uz/ibn-arabiy-haqida/
4.
Navoiy. A. Lisonut-tayr. TAT: 10 volumes. 9 t. -
Tashkent: G. Gulom NMIU, 2011. - p. 3.
5.
Navoiy. A. MAT: 20 volumes. 7 t. Hamsa: Hayrat ul-
abror. - Ta
shkent: “Fan”, 1991.
- p. 9.
6.
Xolmuminov J. The philosophy of Wahdat ul-Wujud
and its influence on the teachings of Naqshbandi
(based on the views of Ibn al-Arabi, Muhammad
Fars and Abdurahman Jami). Doctor of Philosophy
(DSc) dissertation abstract. - Toshkent, 2020. - p.
64.
7.
Sheikh Muhammad Sadiq Muhammad Yusuf.
Imagination of Sufism. https://islom.uz/article/1186.
8.
Komilov.
N.
Sufism.
“MOVAROUNAHR”,
“UZBEKISTOT” NMIU, 2009.
- p. 448.
9.
Navoiy. A. MAT: 20 volumes. 11 t. Hamsa: Saddi
Iskandariy. -
T: “Fan”,
1993. - p. 3.
Volume 04 Issue 11-2024
57
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
50-57
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
10.
Navoiy. A. MAT: 20 volumes. 1t. Badoeul-bidoya. -
Tashkent: “Fan”, 1987.
- p. 226.
11.
Haqqulov I. Formation and development of Uzbek
mystical poetry. Abstract of the dissertation for the
degree of Doctor of Philology. - Toshkent, 1993. - p.
18-20.
12.
Sirojiddinov Sh. Philosophical sources of Uzbek
classical literature / Monograph. - Tashkent: «Yangi
asravlodi», 2011, - pp. 10-11.
13.
Sirojiddinov Sh. Jami and Navoi's views on Sufism //
Proceedings of the International Conference on
Navoi in the eyes of world orientalists. - T .: TDShU,
2021. - pp. 31-36.
14.
Navoiy. A. MAT: 20 volumes. 8 t. Hamsa: Farhod
and Shirin. -
Tashkent: “Fan”, 1991.
- p. 11.
Internet information:
i.
https://ru.wikipedia.org/wiki/
ii.
https://www.google.com/
iii.
https://qomus.info/encyclopedia/cat-i/ibn-al-
arabiy-uz/
iv.
http://kh-davron.uz/kutubxona/islomiy-
adabiyot/tasavvuf/najmiddin-
komilov-tasavvuf-8-
vahdatul-vujud-va-vahdatush-shuhud.html
v.
https://ru.wikipedia.org/wiki/
vi.
https://ahlisunna.uz/ahmad_as-sirhindiy/
