UDK 141.336 : 821.222.1.09] Rumi, J.
141.336 : 821.163.4(497.6).09] Fevzi, M.
Učenje o duhovnoj ljubavi zasigurno predstavlja najkarakterističnije i najprepoznatljivije Rumijevo naučavanje, a pod njegovim utjecajem i učenje svih pripadnika mevlevijskog tarikata. Iako duhovna ljubav zauzima veoma važno mjesto u intelektualnom i duhovnom opusu svih sufijskih predstavnika, ovo učenje kod Rumija i njegovih sljedbenika dobija drugačiju i specifičniju dimenziju i formu.
Premda su duhovni potomci i sljedbenici Rumijeva nauka veoma dobro poznavali učenja svoga učitelja, malo ih je u svojim djelima uspijevalo u cijelosti i suštinski obujmiti i reinterpretirati bit onoga o čemu je Rumi govorio kad je riječ o ovoj temi.
U ovom radu smo kontrastivno-komparativnom, historijskom i metodom analize teksta pokušali ustvrditi u kojoj mjeri je Fevzi Mostarac uspio reinterpretirati bit Rumijevog nauka o ljubavi, a u kojoj mjeri je bio originalan i inventivan.
S obzirom na vlastita iskustva, društveno-historijski kontekst, vladajući religijski diskurs, kulturološki okvir i intelektualnu snagu, Fevzi duhovnu ljubav razumijeva donekle različito od Rumija te joj daje mnogo manje prostora za razliku od svoga učitelja. Za njega je ljubav bespogovorna predanost, obožavanje, slavljenje, veličanje i ispunjavanje obaveza prema Bogu. Također, za razliku od Rumija, Fevzi ne osjeća prisustvo voljenog
Boga u liku neke osobe, ne veliča, ne hvali niti uzdiže ikoga drugoga osim Boga. Za Fevzija se može ustvrditi da je predani asket koji ljubav vidi u duhovnom treningu, utapanju u riječima slave i divljenju transcendentnom Božijem biću, za razliku od Rumija koji pjeva o Šemsu kao uprizorenju Božijeg prisustva i koji govori o Božijoj imanenciji.
Abstract
Fevzi and Rumi’s Teaching of Love
Sedad Dizdarević
The teaching of spiritual love is certainly the most characteristic and recognizable teaching of Rumi and, under Rumi’s influence, of all other members of Mevlevi order. Even though spiritual love has an important place in intellectual and spiritual opuses of all Sufi representatives, this teaching has gained a different and specific dimension and form for Rumi and his followers. Spiritual offspring and followers of Rumi’s teaching were well familiar with their teacher’s teaching; however, few of them succeeded in thoroughly and completely encompassing and reinterpreting in their works the essence of Rumi’s writing about this topic. In this paper we have applied contrastive-comparative method, the historical method and the textual analysis method to establish the extent in which Fevzi Mostarac succeeded in reinterpreting the essence of Rumi’s teaching of love and how original and inventive he was.
Given his personal experiences, the social and historical context, the prevailing religious discourse, the cultural framework and the intellectual capacity, Fevzi understood spiritual love to some extent differently from Rumi, whereby he gave it less space than his teacher. For Fevzi, love is unconditional devotion, worship, celebration, glorification and fulfillment of one’s obligations towards God. Also, unlike Rumi, Fevzi does not feel the presence of beloved God in a shape of a person; he does not glorify, praise or elevate anyone but God. Fevzi may be established as a devoted ascetic who sees love in spiritual training, immersion in words of glory and admiration towards the transcending being of God, unlike Rumi who describes Shams as an embodiment of the presence of God and discusses God’s immanence.
Keywords: tasawwuf, spiritual love, Jalaluddin Mevlana Rumi, Fevzi Mostarac
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