UDK 28-1
1 Gaznevi
1 Ibn Arebi
Glavno pitanje koje razmatramo u ovom istraživačkom radu jeste na koji način Sanai poima tevhid. Njegovo poimanje tevhida se umnogome podudara sa stavovima većine muslimanskih arifa i mistika. U ovom radu smo nastojali prikazati Sanaijev tevhidski svjetonazar u tri odvojena dijela. Nakon definiranja tevhida i njegovih sastavnih dijelova pokazali smo da Sanai pod tevhidom egzistencije (vahdeti vudžud) misli na tevhid osvjedočenja (vahdeti šuhud). U drugom dijelu smo pokazali da Sanai poput Ibn Arebija spoznaju Boga objašnjava kroz teme kao što su tanzih (transcendentnost Boga i neusporedivost) i tašbih (antropomorfnost – usporedivost Boga), samospoznaja, Božija imena i svojstva i tvrdnju da su ljudska djela stvorena od strane Boga. U trećem dijelu smo govorili o tome da Sanai navodi pet temeljnih uslova za realizaciju tevhida i to: potiranje ljudskog identiteta, iskrenost, oslanjanje na Boga (tevekkul), tafrid (egzistencijalna individualizacija) i tadžrid (egzistencijalna ogoljenost). Cilj ovog rada je istraživanje i potvrđivanje mogućnosti zahvale, spoznaje i upoznavanja Uzvišenog Allaha po principu “istovjetnost tanziha i tašbiha” onako kako je to Sanai pokazao. Ovo posebno zbog toga što su mnogi sufijski velikani poput Atara i Mevlane nastavili razvijati Sanaijevu ideju tevhida.
Ključne riječi: Sanai, Ibn Arebi, tevhid, šuhud, tanzih i tašbih, Božija imena i svojstva, Stvorenost ljudskih djela.
The Concept of Tawhid According to Sanai and Ibn Arabi
Khodabakhsh Asadollah and Behnam Fathi
Abstract
The main question we consider in this research paper is how Sana’i understands tawhid. His understanding of tawhid largely coincides with the views of most Muslim scholars and mystics. In this paper, we have attempted to present Sanai's tawhidistic worldview in three separate parts. After defining tawhid and its components, we have shown that, by tawhid of existence (wahdat-i wujud), Sana’i means tawhid of witnessing (wahdat-i shuhud). In the second part, we showed that Sana’i, like Ibn Arabi, explains the knowledge of God through topics such as tanzih (God's transcendence and incomparability) and tashbih (anthropomorphism – the comparability of God), self-knowledge, God's names and attributes, and the claim that human actions are created by God. In the third part, we discussed how Sana’i lists five fundamental conditions for the realization of tawhid, namely: the eradication of human identity, sincerity, reliance on God (tawakkul), tafrid (existential individualization), and tajrid (existential nakedness). The aim of this paper is to explore and confirm the possibility of gratitude, knowledge, and acquaintance with Allah Almighty according to the principle of “identity of tanzih and tashbih” as Sana’i demonstrated. This is especially true because many Sufi greats, such as Attar and Mevlana, continued to develop Sana’i’s idea of tawhid.
Keywords: Sana’i, Ibn Arabi, tawhid, shuhud, tanzih and tashbih, Asma vas-sifat (God's names and attributes), createdness of human deeds.