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  • 井上 貴恵
    日本中東学会年報
    2014年 30 巻 1 号 147-172
    発行日: 2014/07/15
    公開日: 2018/03/30
    ジャーナル フリー
    The book of Sharḥ-i Shaṭḥīyāt which will be treated in this article is one of the masterpieces of Rūzbihān Baqlī Shīrāzī (d. 1209), a prominent preacher of Shiraz in the 12th century. This book mainly consists of explanations of ecstatic sayings called “Shaṭaḥāt” a technical term used by Sufi masters from the 7th to 10th century. The main purpose of this paper is to examine this Rūzbihān’s annotations of ecstatic sayings of Sufi masters, especially those of Manṣūr al-Ḥallāj (d. 922). The reasons for this focus are that, among the various Sufi masters, Rūzbihān clearly indicates that elucidating the work of al-Ḥallāj is the main objective of his book; in fact, the portion devoted to al-Ḥallāj accounts for a third of the Sharḥ-i Shaṭḥīyāt. Most previous studies on the Rūzbihān’s ideas follow Corbin’s opinion that Rūzbihān is one of the typical Sufis who described a mystical love between God and man in Sufism. However, recent studies have defined the limits of this prior view and pointed out that the traditional interpretation of Rūzbihān reflects only one side of his thought. This is a very important suggestion for further research on Rūzbihān’s ideas and the practicality of this suggestion will also be considered in the present article. This study will clarify the role of the Sharḥ-i Shaṭḥīyāt within the whole corpus of Rūzbihān’s works. They will also help us to discover a new side of the ideas of Rūzbihān, who has typically been viewed as one of the re-interpreters of al-Ḥallāj’s heretical thinking, as well as to reconsider his position in the history of ideas within Sufism.
  • 菊地 達也
    日本中東学会年報
    1999年 14 巻 57-84
    発行日: 1999/03/31
    公開日: 2018/03/30
    ジャーナル フリー
    We can see many variations in Isma'ili thought since the 10th century. Some scholars say that the intrinsic qualities of Isma'ilism lie in Neoplatonic philosophy. Others think that there was a transformation from gnostic myth into Neoplatonic philosophy in the history of Isma'ili thought in the 10-11th century. It is a question difficult to answer what is the universal core of Isma'ili thought. The main objective of my present research is to examine the universal essence in Isma'ilism in the 10-12th century. I think we will discover common characters if we consider Neoplatonic Isma'ilism as a variant of Isma'ili mythology and pay attention to a peculiar element seen in the whole of it. I think the existent fallen from the heaven plays an important role in it. From this point of view I will divide it into 4 types: Abu'Isa's myth, the Neoplatonic doctrine of Universal Soul, the myth of the fall of Adam, and the myth of Adam Ruhani. In these myths the existent fallen from the heaven explains the origin and the end of this world, the meaning of Isma'ili da'wah and its religious doctrines in the cosmos, and the ultimate aim of human history and Isma'ili adherents who live in it. The mythology where the fallen existent takes a leading part gives purpose in living to Isma'ilis as a minority and drives them to participate in Isma'ili da'wah. I conclude that the essence of Isma'ilism lies in such a mythology.
  • 藤井 守男
    オリエント
    2001年 44 巻 1 号 161-164
    発行日: 2001/09/30
    公開日: 2010/03/12
    ジャーナル フリー
  • 藤井 守男
    オリエント
    1994年 37 巻 2 号 108-126
    発行日: 1994年
    公開日: 2010/03/12
    ジャーナル フリー
    The mystical speech in its proper sense is created only through real, profound mystical experiences which mystics with innate unyielding character have in a dynamic tention between God and themselves. Under the social oppression in the Iranian cultural environment were Persian mystics obliged to interprete their unconventional speech into metaphor without any social contexts.
    The present paper examines the significant properties of the metaphorical expressions found in a Persian metaphysical poem, Golshan-e raz, composed by an Azerbaijan mystical philosopher Mahmud-e Shabestari (d. 1320).
    In the historical perspective of Persian literature, it can be said that this work does not only present the doctrine of the Unity of Being in a poetical manner, but also shows the malamatiye tendency, especially in its intentional usage of a series of blasphemous words (e. g., kofr, bot, kharabat, etc. ) of anti-Divine Law (shar'). Those ideas and expressions have widely been disseminated by certain malamatiye mystic groups in some Persian mystical poems since the 12th century.
    In this paper, from the standpoint of intellectual history, special attention is paid to the analysis of the paradoxical system of opposites seen in this work that Shabestari deliberately inherited from a Persian mystic, 'Ein al-Qozat-e Hamadani (d. 1131), who had articulated this paradoxical, dialectical discourse in an attractive way in his Tamhidat.
  • 鎌田 繁
    宗教哲学研究
    2021年 38 巻 1-14
    発行日: 2021/03/31
    公開日: 2021/11/02
    ジャーナル フリー

    Izutsu has left works in different fields of Islamic studies, especially in semantic studies of the Qur’ān and in mystical philosophy. To clarify what aspects of Islamic thought he was interested in, I took up two mystic thinkers he discussed, namely, ‘Aynal-Quḍāt al-Hamadānī (d.1131) and Mullā Ṣadrā (d.1640). ‘Ayn al-Quḍāt offers two different points of view concerning to Reality, the domain of reason (ṭawr al-‘aql) and the domain beyond reason (al-ṭawr warā’ al-‘aql). A mystic wayfarer does not proceed to the higher realm beyond reason without receiving of divine illumination. Mullā Ṣadrā logically formulates the thesis of the fundamental reality of existence together with those of the analogical gradation and the substantial movement. His reasoning is supported by his mystical experience, in which he intuitively grasped that diversified phenomena of the world were different forms of manifestation of Existence as the sole Reality. Both of them in Izutsu’s understanding equally stress importance of mystical experience in their thought. In his last book on the Qur’ān (Koran wo yomu, 1983) Izutsu presents a unique idea that some passages of the Qur’ān can be understood as originating from the depth of consciousness, which is the main field of activity for mystic imagination. He finds a mystical aspect in the Qur’ān. In this way Izutsu’s study of Islam is characterized by his focusing on the mystical aspect.

  • 吉田 京子
    オリエント
    1996年 39 巻 1 号 115-126
    発行日: 1996/09/30
    公開日: 2010/03/12
    ジャーナル フリー
    Abu Ja'far Muhammad ibn 'Ali ibn al-Husayn ibn Babawayh al-Qummi (d. 381/991), known as al-Shaykh al-Saduq, is one of the foremost doctors and traditionists among the Twelver Shi'is in the 10th century. He composed a book named the Kamal al-din wa-tamarn al-ni'mah for the vindication of the ghaybah (occultation) of the twelfth Imam. In this book, he claimed that the prophets before Muhammad had set precedents for the ghaybah and they had already undergone the same kind of situation as the twelfth Imam. By showing what had happened to each prophet in terms of the ghaybah through hadiths, he expanded the concept of ghaybah from what was limited to the twelfth Imam to what was applicable to all Hujaj Allah (pl. of Hujjat Allah, God's proof, i. e. prophets and Imams). This is a unique and new vindicative procedure for the ghaybah. In this paper, the author analyses this new ghaybah supporting theory by dividing al-Shaykh al-Saduq's argument into three steps: (1) presentation of some hadiths which imply the possibility of the prophets' entering ghaybah conditions; (2) some illustrations of the prophets' ghaybah; (3) justification of the twelfth Imam's ghaybah by the authoritative precedents of the prophets.
  • 小林 春夫
    オリエント
    1990年 33 巻 1 号 15-29
    発行日: 1990/09/30
    公開日: 2010/03/12
    ジャーナル フリー
    Suhrawardi, Shaykh al-Ishrdq (d. 587/1191), distinguishes two opposing ideas of ego: ego which is substantial and incorruptible and ego which is unreal and has to be annihilated. First, I have elucidated these ideas respectively. Concerning the first idea, on the basis of Ibn Sind's arguments of soul, he establishes its substantiality and the theory of self-consciousness as its essential element. As for the second, however, he follows the sufis' ethical approach to ego as a source of ego-centric behaviors in created beings and describes its total annihilation (fana') and its unification (ittihad) with the Absolute Being through many stages of spiritual experience.
    In the concluding part of this paper, I have analyzed the concepts of ‘annihilation’ and ‘unification’ in order to interpret his concept of ego harmoniously. By ‘annihilation’ he does not intend the annihilation of ego as substance, but the extinction of such consciousness of ego as estimates itself valuable and self-sufficient. Similarly, he does not mean by ‘unification’ the corruption of ego and the continuation of the Absolute Being, but the mode of being which enjoy the purely immaterial substances. Namely, in the same way as those substances, ego, when it separates its body and becomes purely immaterial, joints the immaterial world and becomes indistinguishable from each other spatially. Through these two stages, ego comes very near to the Absolute Being and enjoys the eternal and intellectual life.
  • 菊地 達也
    日本中東学会年報
    2001年 16 巻 139-153
    発行日: 2001/03/31
    公開日: 2018/03/30
    ジャーナル フリー
    The early Druze thought in 11th century has not been sufficiently studied since 19th century because of some reasons in spite of its importance. So we must comprehend the thought of Hamza ibn 'Ali, the founder of Druze religion, at first by researching into al-Hikma al-Sharifa, the sacred book of Druzes. Hamza inherited Isma'ilism which was the origin of most of Druze thoughts and created the peculiar doctrines different from it. We will see the most striking similarity and distinction between the two in the cosmogony and the theory on the organization (da'wa). Most of Hamza's doctrine was based on Isma'ili philosophical doctrines introduced by Isma'ili Persian School in 10th century, but he alleged the humanization of the Unknowable God in Fatimid Imam al-Hakim, and the ultimate origin of the evil, that is, the Opponent (Didd) in his cosmogony, which we can not find in Isma'ilism. The Opponent and its companion are confronted with the righteous organization which is composed of the Universal Intellect, the Universal Soul, the Word, Jadd, Fath and Khayal. As the God and six components of the right heavenly organization appear in figures of Hakim, Hamza and his comrades, so six components of the wicked organization emerge in figures of high dignitaries of Fatimid government. Hamza claimed that he was an Imam of new cycle (dawr) and that the old cycle of Muhammad ended in 1017. Hamza identified the confrontation between his organization and Fatimid officials with the one between the righteous hierarchy and the wicked principles in the heaven, giving themselves justification based on the recognition of their enemies as embodiment of the absolute evil. Such Hamza's doctrine affected the historical point of view of Druze believers.
  • 野元 晋
    宗教研究
    2023年 97 巻 2 号 287-292
    発行日: 2023/09/08
    公開日: 2024/02/29
    ジャーナル フリー
  • 藤本 勝義
    日本文学
    2005年 54 巻 5 号 47-55
    発行日: 2005/05/10
    公開日: 2017/08/01
    ジャーナル フリー
    単なる夢想と違い、故人の夢告は、人間生活にかなり制約を与えるものであった。毎年のように天変地異や疫病、飢餓に見舞われる人間にとって、身分の高下に拘わらず精神的に縋り付くものの一つとして夢告が存在した。御霊信仰、特に菅公霊の夢告・託宣は、同情・共感、政治批判に支えられ、広く社会に受け入れられた。源氏物語の夢告、特に桐壺院のそれは、菅公説話が重ねられることからも神格化し、物語の重要な展開を領導する役割を担わされていたと考えられる。
  • 前嶋 信次
    オリエント
    1962年 5 巻 1 号 67-80
    発行日: 1962/03/31
    公開日: 2010/03/12
    ジャーナル フリー
  • 竹下 政孝
    オリエント
    1982年 25 巻 1 号 73-86
    発行日: 1982/09/30
    公開日: 2010/03/12
    ジャーナル フリー
    Although it is widely accepted that Ibn 'Arabi is the first to coin the phrase “the Perfect Man”, (al-insan al-kamil), which gained wide currency in later Sufism, Ibn 'Arabi actually used this phrase infrequently. In his most mature and influential work, the Fusus al-Hikam, the phrase is used only eight times. In five cases out of the eight, the phrase is used interchangeably with Adam, who symbolizes Man. Man, in the metaphysics of Ibn 'Arabi, is defined as the synthesis of all the Divine Names and all the realities of existents (haqa'iq al-mawjudat). Man is the link between God, that is, the Absolute Existence and the Universe. And Man in this metaphysical sense is the Perfect Man, Adam. However, the other three cases suggest that “the Perfect Man” is applied to gnostics ('arifun), i. e., Sufi saints. According to Ibn 'Arabi, gnostics are those who know God in the infinitely different forms in which He manifests Himself. This knowledge can be achieved with the heart, which transforms its shape in accordance with the formal transformation of God. This manifestation of God in different forms is not the manifestation of His Divine Identity (huwiya), that is, His Absolute Existence, but that of His Divine Names, the principle of multiplicity, which is still undifferentiated in God. And the transformation of the heart according to the shapes of manifestation realizes the synthesis of all the Divine Names and all the realities of existents in Man. Thus, the metaphysical, ontological concept of Man, which is symbolized by Adam, the Perfect Man, applies only to Sufi gnostics in the case of real earthly man.
  • 塩尻 和子
    オリエント
    1991年 34 巻 1 号 79-93
    発行日: 1991/09/30
    公開日: 2010/03/12
    ジャーナル フリー
  • 近藤 洋平
    宗教研究
    2011年 85 巻 1 号 51-74
    発行日: 2011/06/30
    公開日: 2017/07/14
    ジャーナル フリー
    本稿では、イスラームの初期東方イバード派における人間の宗教的分類と、同分類で用いられる忘恩・偽信概念の役割及び両概念の関係を、同派の学者による書簡や神学書を用いて考察した。クルアーン、ハディースにおける用法を確認した後で、東方イバード派は、二/八世紀には偽信者を多神教徒から区別する作業を行い、人間の分類に際しては一神教と多神教、また現世と来世という二重の基準が使われていたこと、偽信は大罪や義務行為の不履行という行為と関連づけられた一方、忘恩は、啓典クルアーンの解釈の誤りという知的営みを意味に含めて展開されたことを明らかにした。そしてこれらを踏まえ、一部の研究者が主張する、同概念が同義であることについて、両概念は互いに密接に関わり、重なり合う部分が多いものの、少なくとも初期の時期に、両概念が同義であったと考えられていたと断じることは難しいと結論付けた。
  • 後藤 絵美
    日本中東学会年報
    2003年 19 巻 1 号 125-151
    発行日: 2003/09/30
    公開日: 2018/03/30
    ジャーナル フリー
    After the media coverage of Afghan "Burqa" and recent revival of the dispute over "Scarves" in Europe, the Muslim woman's veil has been attracting a great deal of public attention. Extensive literature exists on this topic, but little has been done for understanding the basis of the debate-the Qur'an and its interpretation by Muslims. Therefore, as the first step to understand the meanings of the veiling of women in the Islamic cultural context, three relevant passages from Qur'anic Revelation are examined in this paper. Analysis of these passages with a number of hadith clarifies that the veil was, at first, adopted by Islamic society to distinguish free women from slaves, and to protect their safety (33:59). The "Revelation of Hijab" (33:53) which descended to the wives of the Prophet Muhammad, also secured and distinguished their status. Then 31 of Sura al-Nur (24) had come, as follows: "And tell the female believers that they restrain their eyes and guard their private parts, and not display of their adornment (zina) except for what is apparent (ma zahara min ha) and draw their veils (khimar) over their bosoms…" The words contained in this passage, such as "adornment" and "what is apparent," are very obscure. To decide the limits or the extent of the coverage, religious scholars and jurists had to interpret this passage, and because there was no solid hadith on this part, the meanings changed over time. At first, face and hands could be exposed, but around the 13th century, some scholars interpreted that those parts of the body should be covered if there were "a fear of fitna". Fitna is a temptation, a disorder of mind and society. This idea led to the severe restrictions on women showing their faces and hands; the restrictions sometimes extended to barring women from leaving their homes. This tendency is seen not only in the religious literature but also in other historic or literary sources from 10th to 16th century. Even today, the word "fitna" is used in religious literature. For example, the Taliban mandated the "Burqa" because of this fear of fitna. The fitna is one of the many reasons for the tradition of veiling Muslim women, past and present.
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