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Vahdetul-vudžud prema viđenju Sadruddina Konjevija i Mevlane Dželaluddina Rumija Belhija

Autor:
Kasim Kakaji
Kategorija:
Irfan

Vahdetul-vudžud (jedinstvo egzistencije) jeste stanovište koje je poteklo iz irfana. Čak i ako se predoči u okviru jedne fi lozofske teorije, opet se ne smije zaboraviti njegovo irfansko ishodište.  Neki su mislioci raspravu o vahdetu (jednoći, jedinstvu) svrstali u glavno središte svih vrsta irfanskih misli. Dakle, u irfanu smo uvijek suočeni s jednom vrstom jednoviđenja (perz. vahdat angari). Arif je neko ko posjeduje jedan stepen svjedočenja vahdeta. Odnosno, arif je neko ko je doživio i kušao irfansko iskustvo vahdeta i ko je u djelu zakoračio putem vahdeta. Međutim, iskustvo svakog arifa je nešto posve lično što se neće povinovati analizama i istraživanjima nas nearifa, jer mi nemamo pristupa polju iskustva onih koji su arifi . Prema tome, jedino putem jezičkih izraza arifi su kadri prenijeti svoja otkrovenja i iskustva nearifi ma. Stoga treba razdvojiti polje iskustva od polja izraza. Na polju izraza pred nama se s arifove strane otvaraju vrata i dolazi do rasprave o viđenju, mišljenju i peru te se pojavljuje teorijski irfan. Naše razmatranje i sud o arifi ma, kao što su šejh Sadruddin i Mevlana Dželaluddin, mogući su jedino kroz analizu njihovih djela i izraza. 

Vahdatul-vujud according to the great shaykh Sadruddina Konjevi and Mevlana Jalaluddin Rumi Belhi
Vahdatul-vujud (the unity of existence) is a standpoint which has primarily stemmed from irfan. Even if we present it within the framework of a philosophical theory, we still must not forget its irfan source. Some thinkers put the discussion about vahdet (oneness, unity) to the centre of all kinds of irfan thought. Therefore, in irfan we are always facing a certain type of one-seeing (Persian vahdat angari). Arif is someone who possesses one degree of testimony of vahdet. This means that arif is someone who has experienced and tasted the irfan experience of vahdet and who has stepped into one part of the vahdet path. However, each arif ’s experience is something completely personal and it cannot be subject to analyses and research of those who are not arifs, since they do not have the access to arifs’ field of experience. Therefore, arifs can transfer their revelations and experiences to those who are not arifs only through linguistic expressions. For that reason, we need to differentiate between the field of experience and the field of expression. In the field of expression, a door is open to us toward an arif and we have a discussion on seeing, belief and pen, whereupon the theoretical irfan emerges. Our understanding and judgment of arifs, such as shaykh Sadruddin and Mevlana Jalaluddin, are possible only through an analysis of their works and expressions.