UDK 141.336
28-13
Sažetak
Rad obrađuje klasičnu sufijsku koncepciju savršеnog čovjeka kao najpotpunije teofanije Božijih Lijepih Imena. Polazište je islamska ontologija prema kojoj samo Bog posjeduje apsolutni Bitak, dok su sva stvorenja izvedena i uvjetovana egzistencija, “sjene” Božijih Imena. Čovjek, kao kawn jāmiʻ, sveobuhvatno biće, nosi u sebi sažetak svojstava tih Imena, stoga ima mogućnost da aktualizira ideal vlastite iskonske prirode (fitre) i ostvari duhovnu puninu.
Središnje mjesto zauzima pečatni Poslanik islama, Muhammed, a.s., čija je prvostvorena, metahistorijska priroda (haqīqa muhammadiyya) paradigma savršenog čovjeka i polazište sveopćeg kozmičkog dizajna. On predstavlja puninu teofanije Božijeg Imena Allah, sukus svih Imena, te je razlog i cilj stvaranja. U njemu se sjedinjuju suštinske odlike Božijih Imena, pa on služi kao univerzalni model kognitivnog, duhovnog i moralnog uspravljanja ljudskog bića.
Savršeni čovjek je istodobno ogledalo Božije Biti i teatar očitovanja Imena u kosmosu; on povezuje nužno i moguće, bezuvjetno i uvjetovano, transcendentno i imanentno. Čovjekova zadaća je da, slijedeći poslanika Muhammeda, a.s., ujedini vanjsku i unutarnju stvarnost, spozna tajne makrokozmosa, mikrokozmosa i Božije Prisutnosti, te moralno i duhovno doraste vlastitoj fitri. Samo tako se ostvaruje naslov halife – zastupnika Božijeg na Zemlji. Iako savršenost punine pristaje samo poslaniku, svaki ljudski mikrokozmos u mjeri svoje duhovne pripreme može sudjelovati u tom idealu.
Ključne riječi: savršeni čovjek, Lijepa Božija Imena, teofanija, fitra, mikrokozmos i makrokozmos, ontologija u islamu, haqīqa muhammadiyya, halifa.
PERFECT MAN – SHADOW OF GOD'S BEAUTIFUL NAMES ON EARTH
Rešid Hafizović
Abstract
The paper deals with the classical Sufi conception of the perfect man as the most complete theophany of God's Beautiful Names. The starting point is Islamic ontology, according to which only God possesses absolute Being, while all creatures are derived and conditioned existences, “shadows” of God's Names. Man, as a kawnjāmiʻ, a comprehensive being, carries within himself the summary of the properties of these Names, therefore he has the ability to actualize the ideal of his own primordial nature (fitrah) and achieve spiritual fullness.
The central place is occupied by the seal of the Prophet of Islam, Muhammad, peace be upon him, whose first-created, metahistorical nature (Haqiqa Muhamadiya) is the paradigm of the perfect man and the starting point of the universal cosmic design. He represents the fullness of the theophany of God's Name Allah, the essence of all Names, and is the reason and goal of creation. It unites the essential characteristics of the Names of God, and serves as a universal model for the cognitive, spiritual, and moral upliftment of the human being.
The perfect man is at the same time a mirror of God's Being and a theater of the manifestation of the Names in the cosmos; he connects the necessary and the possible, the unconditional and the conditioned, the transcendent and the immanent. Man's task is to, following the Prophet Muhammad, peace be upon him, unite external and internal reality, to learn the secrets of the macrocosm, the microcosm, and the Presence of God, and to morally and spiritually live up to his own fitrah. Only in this way can the title of caliph – the representative of God on Earth – be realized. Although the perfection of fullness is appropriate only for the Prophet, every human microcosm, to the extent of its spiritual preparation, can participate in this ideal.
Keywords: perfect man, Beautiful Names of God, theophany, fitrah, microcosm and macrocosm, ontology in Islam, Haqiqa Muhamadiya, caliph