UDK 1 Ibn Arebi
1 Attar F.
Sažetak
Ovim istraživanjem nastoje se komparirati stavovi Attara i Ibn Arebija, uz stavove drugih gnostika, u pogledu insāni kāmila (savršenog čovjeka) i njegovih najpotpunijih manifestacija. U radu će se također nastojati ukazati na sličnosti i razlike u mišljenju, pa čak i na način njihovog tumačenja, te će se proučavati stepen utjecaja koji je Ibn Arebi imao na Attara. Unutar Ibn Arebijevog i Attarovog gnosticizma insāni kāmil posjeduje najuzvišeniji stepen razuma i njime Ibn Arebi ukazuje na muhammedansku zbilju (haqīqat-e mohammadiyya). On jasno naglašava da se pod muhammedanskom zbiljom ne podrazumijeva poslanik Muhammed, a.s., već ono biće koje je istovjetno Prvom umu (ʻAql-e awwal). I Attar tumači nužnost insāni kāmila, ponekad simbolički a ponekad izravno, ali u konačnici shvatamo da je pažnja obojice usmjerena ka najsavršenijem od njih, odnosno pečatnom poslaniku Muhammedu, a.s. Ibn Arebi ga poima kao kutba ljudi nevidljivog svijeta (qotb-e reğāl-e poslani), dok Attar, pod utjecajem Ibn Arebija, ukazuje na poslanika Muhammeda, a.s., kao na temeljni kutb svijeta (qotb-e aslī-ye ğahān), a poslije njega imama Alija, a.s., poima kao kutb Ali Jasina (qotb-e Āl-e Yāsīn). Sukladno izrečenom, u načinima na koje se dostiže ovaj stepen obojica imaju slična uvjerenja, osim u pogledu stepena utjelovljenja božanskog u čovjeku (holūl), za koji Attar smatra da on nastaje od nas, ali “mi” ne postaje.
Ključne riječi: Ibn Arebi, Attar, muhammedanska zbilja, insāni kāmil, savršeni čovjek
The concept of a perfect man according to Ibn Arebi and Attar Tāhere
Mīsamī pūr, Mohammad Fāzelī
This research attempts to compare the views of Attar and Ibn Arebi, with the views of other gnos tics, regarding the insāni kāmil (perfect man) and its most complete manifestations. The paper will also try to point out the similarities and differences in opinion, and even in the way of their inter pretation, and will study the degree of influence that Ibn Arebi had on Attar. Within Ibn Arebi’s and Attar’s gnosticism, insāni kāmil possesses the highest level of reason, and with it Ibn Arebi points to the Muhammadan reality (haqīqate mohammadiyya). He clearly emphasizes that Muhammadan re ality does not mean the Prophet Muhammad, peace be upon him, but that being which is identical to the First Mind (`Aqle awwal). And Attar interprets the necessity of insāni kāmil, sometimes sym bolically and sometimes directly, but ultimately we understand that the attention of both is directed towards the most perfect of them, i.e. the sealed prophet Muhammad, a.s. Ibn Arebi understands it as the qutb of the people of the unseen world (qotbe reğāle sent), while Attar, under the influence of Ibn Arebi, points to the Prophet Muhammad, peace be upon him, as the fundamental qutb of the world (qotbe aslīye ğahān), and after him Imam Ali, peace be upon him, understands it as the kutb of Ali Yasin (qotbe Āle Yāsīn). According to what has been said, in the ways in which this degree is reached, both have similar beliefs, except for the degree of embodiment of the divine in man (holūl), which Attar believes arises from us, but “we” does not become.
Key words: Ibn Arebi, Attar, Mohammedan reality, insāni kāmil, perfect man