THE PHILOSOPHY OF LIGHT: HERMENEUTIC INTERPRETATION INFORMATION ABOUT THE AUTHORS

THE PHILOSOPHY OF LIGHT: HERMENEUTIC INTERPRETATION INFORMATION ABOUT THE AUTHORS

Authors

  • Kholmuminov Jafar Muhammadiyevich Doctor of Philosophical sciences (DSc), Professor of the “INTERNATIONAL SCHOOL OF FINANCE TECHNOLOGY AND SCIENCE” INSTITUTE (Tashkent, Uzbekistan) Телефон: +998909409498 jafarkholmomi@gmail.com
  • Komilov Daler Rustamovich Candidate of Philosophical Sciences, Associate Professor, Head of the Department of History and Intercultural Relations of the International University of Foreign Languages of Tajikistan named after S. Ulughzoda, Dushanbe, street. F. Muhamadiev 170/6. Tel: +992304404040. www.daler.komilzoda@gmail.com

Keywords:

absolute light, light ontology, hermeneutics of understanding, Ishraqi philosophy, knowledge, conscience, First Intellect, Irfan, understanding, ontology, light ethics, artificial intelligence, philosophy of knowledge, truth, language and light, perfect human, universal philosophical ethics, inner meaning, philosophy of art.

Abstract

The article entitled “The Philosophy of Light: Hermeneutic Interpretation and the Irfanic School of the ‘Absolute Light’ in the History of Human Thought” is a philosophical-hermeneutical inquiry into the concept of "absolute light" as the ontological and spiritual foundation of being, understanding, and ethics. Drawing on methods from philosophy Ibn Sina, Suhrawardi, Ibn Arabi, hermeneutics of understanding Gadamer, Heidegger, and contemporary philosophy of language Wittgenstein, the study frames light as a unifying symbol and medium for epistemology, morality, and existence.

Absolute light is presented not merely as a divine attribute, but as the precondition of meaning, conscience, and presence. Employing the notions of light ontology, hermeneutics of meaning, and light-based ethics, the article traces the evolution of light across classical metaphysics, mystical insight, aesthetics, and even the philosophical implications of artificial intelligence. Understanding, in this framework, emerges only within a luminous space shaped by inner experience and tradition.

The research concludes that absolute light, with its metaphysical, cognitive, and moral dimensions, can serve as a unifying model for integrating science, ethics, and culture in the digital age. Light is not a mere metaphor here, but the very substance of meaning and being.

References

Садро Шерозӣ Садруддин. Фалсафаи ҳикмати мутаолия. Теҳрон, 2004.

Ибни Арабӣ Муҳйиддин. Фусус ал-ҳикам (حكم الفصوص). Теҳрон. 1999. С.44.

Heidegger Martin. Unterwegs zur Sprache. Pfullingen: Neske, 1959. — Р. 147., 276.

Bohm David. Wholeness and the Implicate Order. London: Routledge & Kegan Paul, 1980. Р. 153.

Мулло Садро. Асфар ал-арбаа (Чаҳор сафар). Теҳрон: Муассисаи таҳқиқоти фалсафӣ, 2004. С.132.

Ибни Арабӣ Муҳйиддин. Футуҳот ал-Макия (الفتوحات المكية), 1999. Ҷ. 2. Бейрут: Дор Содир, С. 98.

Ибни Сино. Таълиқот / Бо таҳқиқ ва таълиқоти Абдурраҳмон Бадавӣ. — Қоҳира: Дорулкутуб ал-Мисрия, 1953. С.198.

Gadamer Hans-Georg. Truth and Method. New York: The Seabury Press, 1975. Р.446.

Wittgenstein Ludwig. Tractatus Logico-Philosophicus. London: Kegan Paul, Trench, Trubner & Co., Ltd., 1922. Proposition 5.6.

Ғаззолӣ Абӯҳамид Муҳаммад. Эҳёи улуми дин (احياء علوم الدين), ҷ. 3. — Бейрут: Дорулмарефа, [бе таърих]. С. 124.

Ғаззолӣ Абӯҳомид. Мишкот ал-анвор. Бейрут: Доруландалус, 1986, С.59.

Абӯалӣ ибни Сино. Китоб-уш-Шифо, Ҷ.3. — Қоҳира: Дорулкутуб ал-Мисрия, 1952–1960. С.211.

Абӯалӣ ибни Сино. Ан-Наҷот (النجاة) / Бо таҳқиқ ва тавзеҳи Муҳаммад Имомӣ Ҷавдӣ. — Теҳрон: Интишороти Садра, 1985. С. 312.

Downloads

Published

2025-06-01

How to Cite

Kholmuminov Jafar Muhammadiyevich, & Komilov Daler Rustamovich. (2025). THE PHILOSOPHY OF LIGHT: HERMENEUTIC INTERPRETATION INFORMATION ABOUT THE AUTHORS. IMRAS, 8(6), 178–194. Retrieved from https://journal.imras.org/index.php/sps/article/view/2407

Issue

Section

Articles
Loading...