サドルッディーン・クーナウィーのイスラーム哲学史上の位置

抄録

For the most of historians of philosophy, Islamic philosophy is associated with such great philosophers as Kindi, Farabi, Ibn Sina, and Ibn Rushd. For them, Islamic philosophy came to an end with Ibn Rushd. After the death of Ibn Rushd, there was no philosophy in Islam. However, what came to an end with Ibn Rushd was Hellenistic philosophy in Islam, called falsafa. After the end of Hellenistic philosophy, there appeared Islamic philosophy in the real sense of the term “Islamic”. The three currents can be recognized in the history of Islamic philosophy after the twelfth century. They are the philosophical theology, the school of illumination originated by Suhrawardi, and the school of the Unity of Being originated by Ibn Arabi. Sadr al-Din Qunawi, who was the most important and influential disciple of Ibn Arabi, tried to give a philosophical framework for Ibn Arabi's mystical speculations. Among Qunawi's books, the Miftah al-Ghayb was the most influential in spreading the school of the Unity of Being in Turkey, Iran, and India, and has been commented by many scholars. Although Qunawi's metaphysics shows many resemblances with that of Ibn Sina, there are significant differences between them. According to Ibn Sina, God is the intellect who intellects Himself. However, according to Qunawi, God's knowledge of Himself is the first entification (ta 'ayyun), selflimitation (taqayyud) of the Absolute Existence, which in Itself cannot be associated with any attributes including the attribute of knowledge. Although both Qunawi and Ibn Sina held the principle that from One, no more than one can issue forth, according to Qunawi, what issues forth from One is not the First Intellect as was claimed by Farabi and Ibn Sina, but the General Existence (wujud 'amm) which is shared by all the existents of the world