ovde - vera znanje mir

Corbina, kod Kahterana zapravo pokretač religijskog dijaloga među svim ljudima.
Nevad Kahteran, koji je trenutno gostujući profesor (Fulbright Visiting Scholar) na Univerzitetu
Hawai-Manoa u Honolulu, Sjedinjene Američke Države, nastavlja svoje intelektualno istraživanje
upoređujući istočnjačke i zapadnjačke filozofije u želji da dokaže kako su putevi zen budizma i
taoizma isti kao i kod sufizma i kršćanskog ezoterizma, te kako ezoterijski ekumenizam prelazi
okvire religija Svete knjige. S francuskog prevela: Timka Grahić
1 U njegovom djelu “Pour une nouvelle chevalerie”, Pitanje, br. 1, IV semestar 1973.; citirao
Xavier Accart u tekstu: “Identité et Théophanie, René Guénon (1886-1951) et Henry Corbin
(1903-1978)” objavljenom u: Politica Hermetica, Paris, LAge dHomme, 16, 2002., 196 str.
2 O bošnjačkom perenijalnom miljeu i o nekoliko drugih lektora i prevodilaca R. Guénona,
Martina Lingsa, Titusa Burckhardta i S. H. Nasra na bosanski, vidjeti studiju Christiana Moea, “A
“Bosnian Paradigm” for Religious Tolerance? The Local as a Sacred Model for Global Society”,
saopćenje na kolokvijumu EASR 3, Bergen, 2003.
3 Izvedeno iz njegove knjige “Muslimani u dijalogu s drugima i sa sobom: Svijetopovijesne i
hijeropovijesne paradigme” (Sarajevo, El-Kalem, 2002.) citirao Christian Moe, loc. cit.
4 Xavier Accart, loc. cit., str. 196
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Ibn ‘Arabî’s Twofold Perception of Woman
Saturday, January 5th, 2008
In the Name of Allah the Rahman the Rahim
It is astonishing that a colossal Islamic scholar, Muhyiddin Ibn ‘Arabî (AH 560-638), who lived
more than eight centuries ago, should have declared that woman and man are absolutely equal in
terms of human potentiality. He interpreted the “degree” which was given to man over woman as
an ontological matter, abolishing singular male images of the universe in favour of a binary
conjugal conception, where male and female are coupled together in a necessary cosmic unity on
the level of both Creation and Gnosis.
Muhyiddin Ibn ‘Arabî has presented a new vision of woman in the history of Islamic Culture. It is
indeed a vision worthy of inspiring contemporary Muslims, of acting as a foundation for the
reassessment of their notions and concepts about women in Islam, and of propelling the wheel of
cultural change in the proper path.
Woman as Human Being and Cosmic Principle
Ibn ‘Arabî views human reality as one in all human beings, males and females. The two genders
are equal in respect of humanity, and that is their origin. Maleness and femaleness are contingent
states in the human essence. He says: “Humanity unites male and female, and in it maleness and
femaleness are contingencies, not a human reality.”He also says: “Eve was created from Adam,
and so she has two determinations (hukm), that of male by virtue of origin and that of female by
virtue of contingency.” Based upon this gender equality as human being, woman is qualified to
work in all the same occupations as a man does, and possesses the aptitude for the performance of
all intellectual and spiritual activities. In the following, we study a woman’s aptitude for
knowledge and spirituality.
Woman’s aptitude for knowledge
Texts preserve for us many reports from which one can prove the evident and direct participation
of women in cultural and political life. This started at the time of the Prophet, the Companions,
and lasted through the first few centuries of the Hijrah, until the dark ages when the role of the free
woman in public life faded away to a role of owned slavery - whether by purchase or by capture as
a result of war - in the field of arts and in the courts of rulers. This brought about a new kind of
relationship of inequality between men and women, between a powerful authoritarian owner and a