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Suhrawardijevo poimanje ljubavi u traktatu Fī haqīqat al-ešq

Autor:
Saeid Abedpour
Kategorija:
irfan

Šihābuddīn Yahyā ibn Habaš ibn Amīrak Abu al-Fotūh Suhrawardī, poznat kao Šihābuddīn, Šejh Išrāq, Šejh maqtūl (Umoreni šejh) i Šejh šehida (1154–1191. godine / 549–587. godine po H.) u svom poznatom traktatu Fī haqīqat al-ešq (O zbilji ljubavi) govoreći o Ljepoti (hosn), Ljubavi (ašq) i Tuzi (hozn) zapravo raskriva tajnu stvaranja ljepote, ali i zbilju ljubavi i tuge. Ishodište je ove trilogije, tj. Ljepote, Ljubavi i Tuge u onostranosti i sve tri istječu iz Univerzalnoga Uma, smatra Suhrawardi. Zapravo je riječ o tri nebeska principa, koja se spominju jedanput u pripovijesti o Ademu i melecima, a drugi put u nešto potpunijoj formi u pripovijesti o Jusufu, Jakubu i Zulejhi. Ova tri aspekta, tj. Ljepota, Ljubav i Tuga samostalne su nebeske biti. Njihovo egzistiranje nije materijalno niti se njihova značenja svode na čisto umnu ravan.

Suhrawardi smatra da je prva egzistencija ili prvostvoreno peripatetičke i aristotelijanske filozofije blistajući dragulj Uma. Ova interpretacija temelji se na sljedećoj predaji: “Prvo što je Allah stvorio jeste Um.” Trilogija Ljepota, Ljubav i Tuga, dakle, nastala je iz Univerzalnoga Uma i Prvoga Uma. Ovom blistajućem dragulju Uma Bog Slavljeni podario je tri svojstva: spoznaju Boga, spoznaju sebe i spoznaju onoga što nije postojalo pa je postalo. U peripatetičkoj sinaovskoj filozofiji svaki um ima tri aspekta: nužnost po sebi, nužnost po drugome i mogućnost po sebi. Posredstvom ova tri aspekta opaža se mnoštvost ovoga svijeta.

Ključne riječi: traktat Fī haqīqat al-ešq, Suhrawardi, ljubav, gnoza, filozofija, ljepota, tuga

Saeid Abedpour: Suhrawardi’s perception of love

Abstract

Shihāb al-Dīn Yahyā ibn Habash ibn Amīrak Abu al-Futūh Suhrawardī, known as Shihābuddīn, Sheikh al-Ishrāq, al-Sheikh al-maqtūl (the murdered sheikh) and Sheikh of shahids (1154-1191/549-587 A.H.), while discussing beauty (husn), love (‘ishq) and sorrow (huzn) in his well-known treatise Fī haqīqat al-‘ishq (On the reality of love), actually reveals the secret of the creation of beauty, but also the reality of love and sorrow. According to Suhrawardi, the source of this trilogy, i.e. beauty, love and sorrow is in the beyondness and all three emanate from the Universal Intellect. In fact, these are the three divine principles which are mentioned once in the story about Adam and the angels, and for the second time in a more complete form in the story about Yusuf, Yaqub and Zulaykha. These three aspects, i.e. beauty, love and sorrow, are independent divine essences. Their existence is not material and their meanings are not confined to a mere mental level.

Suhrawardi believes that the first existence or the first creature of the peripatetic and Aristotelian philosophy is the shining jewel of Intellect. This interpretation is based on the following tradition: “The first that Allah created was Intellect.” The trilogy: beauty, love and sorrow, therefore, arose from the Universal Intellect and the First Intellect. This shining jewel of Intellect was bestowed by God the Exalted with three attributes: the cognition of God, the cognition of self and the cognition of that which had not existed and then came to existence. In the peripatetic philosophy of Ibn Sina every intellect has three aspects: necessity due to itself, necessity due to what is other then itself and contingency due to itself. Through these three aspects the multitude of this world is observed.

Keywords: the treatise “Fī haqīqat al-‘ishq”, Suhrawardi, love, gnosis, philosophy, beauty, sorrow.