The legacy of Najmiddin Kubro and his theory of "Latoif"

Sheikh Najmiddin Kubro is a well-known representative of Sufism of the University of St. Petersburg, a scientist who left behind a rich heritage in many sciences. His teachings, known as "Kubravia", i.e. the greatest, or "Zahabiya" - the golden one, had a great influence on the spiritual life of not only the empire of the Khorezm Shahs, but also the entire Islamic world. Najmiddin Kubro is not only a thinker, the founder of the new trend in Sufism, but also an outstanding psychologist, a connoisseur of human souls. In his opinion, man is a microcosm ("olami sugro"), in which all the properties of the macrocosm are concentrated ("olami kubro"). In the process of the spiritual perfection of the person, the feast (tutor) should lead the moored (disciple) on the stairs of the tariqa, consisting of ten steps (Tovba, Zuhd, Tavakkul, Kanoat, Uzlat, Tavajzhuh, Sabr, Murokaba, Dhikr, Rizo), to truth - Allah.

In his works Al-usul al-ashara, Risola atur turuk, Phi ahbab-us-solikin, Favoyid ul zhamol and many others, Nazhmuddin Kubro assigns an important place to the theory of "latoif", according to which the cosmos consists of the invisible center, surrounded by consciousness, feelings, spirit and body. The Sufi, through special exercises, must feel and see this center, which is the result of a change in state, form, and color. According to Kubro, the spiritual state of the murid must go through three constituent parts: a circle, a spot and a point. The circle is the Universe, the spot is the image of the world, the point is the center (vahdat) of the Universe. The realization of the point is the understanding of the essence of the divine world. This scheme - a circle, spot and point, which is in constant motion, are inherent and certain, replacing each other from the periphery to the center, colors. Each religion, ideology brings its understanding to the theory of color. Theologians of Islam and especially Sufis associate it with the spiritual state of a person. The theory of color exists in almost all Sufi currents. It is typical, in particular, for the works of Yassawi, Bektoshi, Kubro. According to Kubro, the colors change each other in this way: white - yellow - blue - blue - green - red -black. These seven colors are associated with the seven states of the spirit of the murid. The white color is Islam, the yellow is the ijman (conscience), the blue is the echeon (don), the blue is the imtonon (faith), the green is the yimon (full faith), the red is the irphon (knowledge), the black is the hayrat, the hayajon (surprise, admiration ), i.e. each color has a certain meaning, it means some symbol.

White color in many nations symbolizes purity, innocence, honesty. In Najmiddin Kubro, this color is also a symbol of purification. And only after achieving purity and honesty murid can enter the path of "tariqat."

Yellow color, unlike white in different nations, does not have such a definite value. For example, the ancestors of the Central Asian peoples were referred to the yellow color as the color of sun rays, fire, gold, wealth, etc. Europeans have a yellow color - the color of autumn, a symbol of farewell to warm summer and, apparently, concepts such as separation, sadness, illness, are associated with this color. In Najmiddin Kubro, this color symbolizes a high sense of love for God as the beginning of life in the name of God.

The blue color is the color of the sky, the sea, which denotes the color of cold and shade in northern peoples, and infinity and eternity in the eastern. In Kubro he symbolizes the "echeon" - a gift, the dedication of a new life, good, selfunderstanding, purification from sins, the beginning of the transition from everyday life to "tarikaga", spiritual development.

Blue is the color of dreams, tenderness, charm, water. In Najmuddin Kubro, he means joining after "Tavba" on the path of faith, the state of liberation from impure thoughts and deeds - "harom", abstention from deeds forbidden by God, the transition to clean affairs - "halol".

Green is a symbol of the awakening of life, animation, new growth, the color of grass and leaves. Kubro is the color of true faith, the state of the murid at the time when his soul is completely enveloped in true faith in God.

Red color, on the one hand, has a protective meaning, it symbolizes fertility, beauty, joy, love, on the other hand - revenge, enmity, war, bloodshed. In Kubro, the red color is not a serene symbol, it is the separation of the spirit from the body, the care of the soul, the realization of the spiritual world.

The black color of many peoples is a symbol of darkness, unhappiness, grief - this is the color of mourning, death, mystery, the underworld, etc. In the Turkic peoples, black color meant power, greatness, power, and also purpose. In Najmiddii Kubro, black reflects the approach of the soul to the goal - the threshold of the divine world. It is the comprehension of the deity, the admiration for the divine world. A special place in the theory of Kubro is colorless. It symbolizes the achievement of the goal of "hakikat" - a true union with the divine world, the truth. The successive transition of the soul from one state to another (from one color to another) is the perfection of the soul. The development of the theory of the "color" state of the soul (according to Kubro) is called "Tayaavvun", and the state of true unification with the divine world is "Tamkin".

The disciple, improving and changing, must feel and tell the teacher about the change in the forms and colors of his spirit. In turn, the teacher on the student's answers determines at what level of development the student is. Ideas and theory of Najmuddin Kubro on the connection of forms, colors with the world spirit and the soul of man were further developed in his students and other scholars-Sufis of subsequent generations. Nowadays, the Uzbek scientist, Doctor of Philological Spider, Professor Nazhmiddin Komilov, who has paid special attention to the theory of "latoif", which is of great interest not only among theologians, philosophers, philologists, historians, psychologists, teachers, art critics, but also with artists, designers, musicians, choreographers, theater workers, film and television, in which the interrelation of form and color with the human spirit takes an important place.

"Экономика и социум" №2 (45) 2018