Žena zauzima značajno mjesto u Ibn ʻArabijevom sufijskom diskursu. Ona ondje ima polivalentnu funkciju u njegovoj duhovnoj antropologiji, ali jednako tako i u njegovoj metafizici i u tradicionalnim kozmološkim razmatranjima. Svoje naročito poštovanje prema ženi Ibn ʻArabi nije ispoljavao samo tako što je od nje primao posebna duhovna nadahnuća u vlastitoj duhovnoj potrazi (sayr al-sulūk) i znanja o posebnim duhovnim stanjima (ahwāl) i postajanja (maqāmāt) kroz koje prolaze prijatelji Božiji na duhovnoj stazi sufizma, nego je takovrsno poštovanje prema njoj pokazivao i na način da je vršio duhovno rukopolaganje nad njom, zaogrtao je hidrovskom haljom sufizma i inicirao u tajanstva duhovnog nauka sufizma. Kako god je žena na duhovnoj stazi sufizma mogla biti duhovni učitelj muškarcu koji tek stupa na rečeni duhovni put, ona je jednako tako u svojim duhovnim stanjima i postajama mogla prednjačiti nad mnogim muškarcima i napredovati brže od njih, o čemu povijest sufijske književnosti nudi obilna plauzibilna svjedočanstva.
Ključne riječi: žena, žensko-muška priroda, sufijski diskurs, ontološki status žene, episemološki status žene, kozmološki status žene.
Rešid Hafizović
Ibn ʻArabi’s Sufi Discourse about Woman
Abstract
Woman occupies a significant place in Ibn ʻArabi's Sufi discourse. She has a polyvalent function in his spiritual anthropology, but equally so in his metaphysics and in traditional cosmological considerations. Ibn ʻArabi did not show his special respect for women only by receiving special spiritual inspirations from her in his own spiritual quest (sayr al-sulūk) and knowledge of special spiritual states (ahwāl) and stations (maqāmāt) through which the friends of God pass on the spiritual path of Sufism, but he also showed such respect for her in the way he performed spiritual ordination over her, he wrapped her in Hidr’s robe of Sufism and initiated her into the mysteries of the spiritual doctrine of Sufism. As much as a woman on the spiritual path of Sufism could be a spiritual teacher to a man who is just entering the spiritual path, she could also, in her spiritual states and stations, be able to lead over many men and progress faster than them, about which the history of Sufi literature offers abundant plausible testimonies.
Keywords: woman, female-male nature, Sufi discourse, ontological status of woman, episemological status of woman, cosmological status of woman.
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