著者

中田 考

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.39, no.2, pp.66-82, 1996 (Released:2010-03-12)

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In the history of Islamic legal thought, al-Juwaini's al-Ghiyathi is a unique work, because he devotes himself in its last chapter to dealing with the possibility of Mappo (borrowed from a Buddhist concept), the era of extinction of the Shari'a, not in an eschatological way but in a juristical way.He says that the knowledge of the fundamentals of Shari'a will be lost among people after the disappearance of its legal authorities, i. e., mujtahids and transmitters of madhhabs, which will occur after the disappearance of the political authorities, i. e., caliphs and sultans.According to his understanding, the extinction of the knowledge will happen not because of the lack and decrease of books, but because of the increase of hairsplitting debates and pedantic disputes which occupy so much the minds of people and students as to make them tired at last.al-Juwaini compares Muslims in the era of extinction of the Shari'a with people whom the message of Islam has not reached. He concludes that, besides the beliefs in the unity of God and the prophethood of Muhammad, Muslim's sole obligation in such an era is to make himself ready for observance of the prescriptions of Shari'a, hoping to get to know them someday. Because there is no obligation without receiving the divine commandments according to the Ash'ari school to which al-Juwaini belongs.In his opinion the details of the Shari'a can not be understood without guidance of its authorities. So the utmost which can be hoped in case the legal authorities as well as the political authorities have disappeared, is that individual muslims reconstruct the fundamentals of the Shari'a from the remaining writings on the subject and apply the fundamentals to their own situations.

著者

中田 考

出版者

日本宗教学会

雑誌

宗教研究 (ISSN:03873293)

巻号頁・発行日

vol.78, no.2, pp.243-267, 2004-09-30 (Released:2017-07-14)

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西欧の宗教学は「神学」を出自とする。他方、イスラーム世界にはそもそも「神学」は存在せず、イスラーム学とは「宗教学」であった。しかるに西欧の宗教学はこのイスラームの「宗教学」を包摂する道を選ばず、かえってイスラームに「イスラーム研究(東洋学、地域研究)」という別の専攻を割り当て、イスラームを視野に収めることなくその「宗教」概念を構築してきた。こうして形成された西欧の宗教学もイスラーム研究も価値中立的な客観的記述を標榜するが、実はイスラームの真理性要求の拒否を無自覚な規範的前提としている。本稿は、言語の規範性の本質にまで遡り、イスラーム研究における規範主義的アプローチの必要/必然性を基礎付け、「イスラーム」の辞書的意味から出発して、「真のイスラーム」と「偽のイスラーム」の識別をこととし、伝統イスラーム学との接合、イスラーム世界との対話を可能ならしめる新しいイスラーム研究のパラダイムを提示する。

著者

中田 考

出版者

日本中東学会

雑誌

日本中東学会年報 (ISSN:09137858)

巻号頁・発行日

vol.12, pp.61-87, 1997-03-31 (Released:2018-03-30)

著者

中田 考

出版者

日本宗教学会

雑誌

宗教研究 (ISSN:03873293)

巻号頁・発行日

vol.78, no.2, pp.243-267, 2004

---

西欧の宗教学は「神学」を出自とする。他方、イスラーム世界にはそもそも「神学」は存在せず、イスラーム学とは「宗教学」であった。しかるに西欧の宗教学はこのイスラームの「宗教学」を包摂する道を選ばず、かえってイスラームに「イスラーム研究(東洋学、地域研究)」という別の専攻を割り当て、イスラームを視野に収めることなくその「宗教」概念を構築してきた。こうして形成された西欧の宗教学もイスラーム研究も価値中立的な客観的記述を標榜するが、実はイスラームの真理性要求の拒否を無自覚な規範的前提としている。本稿は、言語の規範性の本質にまで遡り、イスラーム研究における規範主義的アプローチの必要/必然性を基礎付け、「イスラーム」の辞書的意味から出発して、「真のイスラーム」と「偽のイスラーム」の識別をこととし、伝統イスラーム学との接合、イスラーム世界との対話を可能ならしめる新しいイスラーム研究のパラダイムを提示する。

著者

中田 考

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.38, no.1, pp.79-95, 1995-09-30 (Released:2010-03-12)

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Ibn 'Abd al-Wahhab who started his Tawhid propagation in his hometown, 'Uyaina, in 1741, broke down tombs of saints, trees and stones worshiped by the inhabitants, and pressed the magistrate to carry out the Islamic execution on an adulteress. The frightened inhabitants expelled him from the town.In this first stage of his missionary activity, we can already find the three political ideas of Wahhabi, such as (1) propagation of Tawhid, (2) ordering what is right and prohibiting what is wrong, and (3) execution of the Islamic law.Expelled from his hometown, Ibn 'Abd al-Wahhab came to Dar'iya where lived Ibn Sa'ud. Ibn Sa'ud visited him and proposed him a concordat according to which he would give Ibn 'Abd al-Wahhab a military support for the propagation of Tawhid in exchange for his loyalty to the house of Sa'ud and his confirmation of Ibn Sa'ud's right of taxation. Ibn 'Abd al-Wahhab accepted his proposition except the confirmation of the right of taxation. On this concordat are founded the three State Principles of Saudi Arabia: propagation by jihad, monarchy of the Sa'ud, and no taxation.With the expansion of the territory, Saudi Arabia starts to use a double identity in the foreign policy, in which they define themselves as Wahhabi to attack the non-Wahhabi Muslims as polytheists on one hand and as Hanbali to make peace with other Muslims on the other hand.Though the third kingdom of Saudi Arabia founded by 'Abd al='Aziz has inherited Wahhabi' s three ideas on the politics, as for its three principles of the state, it comes to discard jihad as well as to retouch the no taxation principle and to justify the diplomatic relation with non Muslim countries.The legitimacy of the third kingdom of Saudi Arabia is now threatened on the three levels, namely, (1) the penetration of the idea of of the Jihad-Revolution among people, (2) the intensifying conflict not only between the Western world and the Islamic world but also between secularism and Islamism within the Islamic world and (3) the heavy taxation under the circumstances of the financial decline.

著者

中田 考

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.33, no.2, pp.79-95, 1990 (Released:2010-03-12)

著者

中田 考

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.44, no.2, pp.104-124, 2001 (Released:2010-03-12)

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This article analyzes the Islamic political thought of Abudurrahman Wahid through the reading of his essays in Mengurai Hubungan Agama dan Negara (1999), and other books.Abdurrahman Wahid states that he approaches the state-religion relation socio-culturally. The aim of this approach is not establishing Islamic state directly through their penetration into the goverment which is often adopted by Islamic reformist groups, but the socio-cultural reform in a long term through NGO or mass religious organizations such as NU and Muhammadiyyah.According to him, the present constitutinal regime of Indonesia is legitimized as Dar Sulh (state of truce), in which Islam is not institutionalized by the government, however the freedom of the muslims to practice their religion is guaranteed.He says, “the conception of Dar Sulh is so fruitful as to solve a lot of contemporary ploblems if only it is understood properly and fully developed, ” although his understanding of the concept of Dar Sulh is different from what the classical fiqh literatures defined, i. e., a state which has the truce with Dar Islam.Abdurrahman Wahid rejects the Islamist demand for the establishment of the Islamic state in Indonesia, saying that it is contrary to the traditional Shafi'i legal theory of Dar Sulh. But his rejection of Islamic state seems to be the result of his negative assessment on the level of Islamic knowledge among Indonesian muslims as well. He says, “We are still in the process of establishing Tawhid (ke-Esa-an Allah) and are not so far from it” and “we must start our social reform from the society which is still in the stage of Jahiliyah, where the people know only Tawhid and nothing more.”Thus, according to his bitter perception, what Indonesian society needs now is not the establishment of Islamic state enacting Islamic laws but the popularization of the teaching of Tawhid through socio-cultural reform based on Islamic universal moral values.

著者

中田 考

出版者

学術雑誌目次速報データベース由来

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.35, no.1, pp.16-31, 1992

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In the classical Islamic jurisprudence the <i>Jihad</i> is defined as 'to expend one's life, wealth, and words in the war or the defence against infidels'. But after the collapse of the Ottoman Caliphate, the political situations of the Islamic world drastically changed, which called various responses among Muslim intellectuals. Faraj, the ideologue of the Egyptian '<i>Jihad</i>' group demonstrates that contemporary rulers apostatize from Islam because they do not rule according to the <i>shari'a</i>. So it turns to be individual obligation for Muslims to go <i>jihad</i> against the apostate rulers, for the <i>jihad</i> against apostates is to precede that against native infidels and the near enemy is more dangerous than the distant. But the <i>jihad</i> against the rulers has now no hope to succeed, so Shaikh 'Abdulgadir, a member of the '<i>Jihad</i>', argues that the military training for the <i>jihad</i> is incumbent on every sane adult Muslim who has the necessary equipments and that Muslims should elect a qualified commander by lack of the caliph.<br>Dr. 'Umar 'Abdurrahman, the mentor of the '<i>Jama'a Isldmiya</i>', who classifies the rulers of the Muslim states into six categories, distinguishes the contemporary ruler from the traditional types of rulers and coins the word <i>mustabdil</i> for that. He concludes that the <i>mustabdil</i> is infidel and consequently has no legitimacy to rule and that Muslims must rise against him. Abu Ithar, Dr. 'Umar's disciple refines the conception of <i>mustabdil</i> and proves that the war against a <i>mustabdil</i> is not the rebellion which is one of the <i>hudud</i> crimes, but Muslim's duty.<br>Thus the fight against evil rulers is justified both in the framework of the <i>jihad</i> theory by Faraj and 'Abdulgadir, and in the discussion about the legitimacy of the caliph by Dr.' Umar and Abu Ithar.<br>The 'revolutionary <i>jihad</i> theories' radically differ from the classical theory of the <i>jihad</i> and the caliphate. In the classical Islamic jurisprudence the <i>jihad</i> is defined as the war against infidels and strictly separated from the notion of apostasy which is one of the <i>hudud</i> crimes. The caliphate theory is inserted in the chapter of the rebellion in the Islamic jurisprudence, so that it serves mainly for the justification of the temporal ruler and excludes the possibility of discussing the caliph's apostasy.

著者

中田 考

出版者

日本中東学会

雑誌

日本中東学会年報 (ISSN:09137858)

巻号頁・発行日

vol.5, pp.281-308, 1990-03-31 (Released:2018-03-30)

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The Sunnite jurisprudence defines the rbellion as "revolt against the ruler by force according to their ta'wil." Jurists come to this notion through their understanding of the wars following the death of the Prophet. Ibn Taimiya says that they confound wars of three different categories, i.e., Abu Bakr's wars against the Apostates, the Civil wars, and 'Ali's wars against the Kharijite, and consequently they consider all of them revolts against the ruler, and that subjugating them is obligatory, if they persist. Ibn Taimiya criticizes this conception, and says that the apostates and Kharijite must be subjugated, but as to civil wars, withdrawal from them is better. According to Ibn Taimiya, jurists' idea of "rebellion" stems from this confusion, and it is supposed to be treated as a civil war from which muslims had better abstain. Ibn Taimiya does not only criticize jurists, but also presents his alternative, which is "deviation from the shari'a," namely, muslims must fight not "rebels against a certain ruler," but "factions deviating from the shari'a."

著者

中田 考

出版者

山口大学哲学研究会

雑誌

山口大学哲学研究 (ISSN:0919357X)

巻号頁・発行日

vol.17, pp.65-94, 2010-03-24

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The aim of this paper is to show the Idealtypus of the Islamic politics, i.e., the Caliphate (Khilāfah), which is the key concept to understand the contemporary so-called Islamic movements because the Caliphate is still the normative Islamic polity binding on Muslims as The Encyclopedia of Islamic Jurisprudence (al-Mawsū'ah al-Fiqhīyah) which is endorsed by the Ministry of the Religious Endowments and Islamic Affairs of Kuwait clarifies that the establishment of the Caliphate is obligatory by consensus of Islam...

著者

中田 考

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.35, no.1, pp.16-31, 1992-09-30 (Released:2010-03-12)

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In the classical Islamic jurisprudence the Jihad is defined as ‘to expend one's life, wealth, and words in the war or the defence against infidels’. But after the collapse of the Ottoman Caliphate, the political situations of the Islamic world drastically changed, which called various responses among Muslim intellectuals. Faraj, the ideologue of the Egyptian ‘Jihad’ group demonstrates that contemporary rulers apostatize from Islam because they do not rule according to the shari'a. So it turns to be individual obligation for Muslims to go jihad against the apostate rulers, for the jihad against apostates is to precede that against native infidels and the near enemy is more dangerous than the distant. But the jihad against the rulers has now no hope to succeed, so Shaikh 'Abdulgadir, a member of the ‘Jihad’, argues that the military training for the jihad is incumbent on every sane adult Muslim who has the necessary equipments and that Muslims should elect a qualified commander by lack of the caliph.Dr. 'Umar 'Abdurrahman, the mentor of the ‘Jama'a Isldmiya’, who classifies the rulers of the Muslim states into six categories, distinguishes the contemporary ruler from the traditional types of rulers and coins the word mustabdil for that. He concludes that the mustabdil is infidel and consequently has no legitimacy to rule and that Muslims must rise against him. Abu Ithar, Dr. 'Umar's disciple refines the conception of mustabdil and proves that the war against a mustabdil is not the rebellion which is one of the hudud crimes, but Muslim's duty.Thus the fight against evil rulers is justified both in the framework of the jihad theory by Faraj and 'Abdulgadir, and in the discussion about the legitimacy of the caliph by Dr.' Umar and Abu Ithar.The ‘revolutionary jihad theories’ radically differ from the classical theory of the jihad and the caliphate. In the classical Islamic jurisprudence the jihad is defined as the war against infidels and strictly separated from the notion of apostasy which is one of the hudud crimes. The caliphate theory is inserted in the chapter of the rebellion in the Islamic jurisprudence, so that it serves mainly for the justification of the temporal ruler and excludes the possibility of discussing the caliph's apostasy.

著者

中田 考

出版者

日本中東学会

雑誌

日本中東学会年報 (ISSN:09137858)

巻号頁・発行日

no.5, pp.281-308, 1990-03-31

---

The Sunnite jurisprudence defines the rbellion as "revolt against the ruler by force according to their ta'wil." Jurists come to this notion through their understanding of the wars following the death of the Prophet. Ibn Taimiya says that they confound wars of three different categories, i.e., Abu Bakr's wars against the Apostates, the Civil wars, and 'Ali's wars against the Kharijite, and consequently they consider all of them revolts against the ruler, and that subjugating them is obligatory, if they persist. Ibn Taimiya criticizes this conception, and says that the apostates and Kharijite must be subjugated, but as to civil wars, withdrawal from them is better. According to Ibn Taimiya, jurists' idea of "rebellion" stems from this confusion, and it is supposed to be treated as a civil war from which muslims had better abstain. Ibn Taimiya does not only criticize jurists, but also presents his alternative, which is "deviation from the shari'a," namely, muslims must fight not "rebels against a certain ruler," but "factions deviating from the shari'a."

著者

中田 考

出版者

京都ユダヤ思想学会

雑誌

京都ユダヤ思想 (ISSN:21862273)

巻号頁・発行日

vol.8, pp.102-107, 2017-06-24 (Released:2022-12-09)

著者

イブン・タイミーヤ [著] 湯川武 中田考共訳

出版者

日本サウディアラビア協会

巻号頁・発行日

1991

著者

中田 考

出版者

同志社大学

雑誌

一神教学際研究 (ISSN:18801072)

巻号頁・発行日

vol.2, pp.63-77, 2006

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イスラームはアダム以来の全ての預言者の宗教であり、救済が「ムハンマドのウンマ」を越えて、全ての「一神教徒」に及ぶことは、宗派、学派の違いを超えたイスラームの合意事項である。ムハンマドの宣教以降については、ムハンマドのウンマを越えた救済の可能性については、スンナ派の「正統」アシュアリー派神学が、イスラームの宣教が届いていない者の救済を認めている。同派による異教徒の救済論は、外在的な妥協の産物、折衷策ではなく、思想の内在的な理論的要請から生まれたものである。私見によれば、同派の救済論の伝統を継承し深化発展させることこそが、将来のイスラームと他宗教の共存の神学的基礎となる。また宣教が届いていない者の救済を説く学説は、イスラームとの接触の歴史的が浅く、先祖への想いが強い国における宣教においては極めて重要な実践的帰結を有する。祖先供養の禁止は宣教の大きな障害となりうるからである。

著者

中田 考 ナカタ コウ Nakata Ko

出版者

同志社大学グローバル・スタディーズ学会

雑誌

同志社グローバル・スタディーズ (ISSN:21859396)

巻号頁・発行日

vol.1, pp.33-79, 2011-03

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特集 アフガニスタンの現状と展望資料と解説

著者

中田 考

出版者

山口大学哲学研究会

雑誌

山口大学哲学研究 (ISSN:0919357X)

巻号頁・発行日

vol.15, pp.1-27[含 英語文要旨], 2008

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The purpose of this paper is to clarify the world view of 'self and others' held by the Sunnis and the Shias by comparing prescriptions for Jihad in Shia and Sunni jurisprudence in order to understand the origins of a conflict which might arise between them. What is argued in this article is summarized as follows. (1) Both the Sunni and the Shia Muslims approve of each other mutually as members of the same 'Muslim' community. (2) The Shias consider rebels against the Imam to be unbelievers by defining this as 'those who fight against the Infallible Imam', but generally speaking they are treated with tolerance as they are released after being neutralized by being defeated and brought under control, and they are considered as possible to coexist with. (3) The rules for rebels in Shia jurisprudence had been void and ineffectual for a long time in the age of the absence of the Imam, but since the establishment of the theory of the sovereignty of the jurist (wila^^-yah faqi^^-h) and the formation of the Islamic Republic of Iran, they have been revived in a new form by substituting the concept of 'rebellion against the Jurist as the unspecific deputy of the Imam' and 'rebellion against the legitimate Islamic government' for the original 'rebellion against the Imam'. In addition, in Islamic Republic of Iran, the jurist has come to have the authority to declare an initiative jihad, an authority that used to be solely the prerogative of the Imam in traditional Shia jurisprudence. (4) The range of the infidels with whom coexistence in "the Abode of Islam" differs in Sunni jurisprudence according to the different schools, but the opinion that there is a possibility for coexistence with all infidels is gaining influence. On the other hand, Shia classical jurisprudence has admitted only the People of the Book, but Ayatollah Fadlullah of Lebanon has presented a new view that the acceptance of all infidels depending on the situation is possible.

著者

中田 考

出版者

新書館

雑誌

大航海

巻号頁・発行日

no.54, pp.99-107, 2005

著者

中田 考

出版者

学術雑誌目次速報データベース由来

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.39, no.2, pp.66-82, 1996

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In the history of Islamic legal thought, al-Juwaini's <i>al-Ghiyathi</i> is a unique work, because he devotes himself in its last chapter to dealing with the possibility of <i>Mappo</i> (borrowed from a Buddhist concept), the era of extinction of the <i>Shari'a</i>, not in an eschatological way but in a juristical way.<br>He says that the knowledge of the fundamentals of <i>Shari'a</i> will be lost among people after the disappearance of its legal authorities, <i>i. e.</i>, <i>mujtahids</i> and transmitters of <i>madhhabs</i>, which will occur after the disappearance of the political authorities, <i>i. e.</i>, caliphs and sultans.<br>According to his understanding, the extinction of the knowledge will happen not because of the lack and decrease of books, but because of the increase of hairsplitting debates and pedantic disputes which occupy so much the minds of people and students as to make them tired at last.<br>al-Juwaini compares Muslims in the era of extinction of the <i>Shari'a</i> with people whom the message of Islam has not reached. He concludes that, besides the beliefs in the unity of God and the prophethood of Muhammad, Muslim's sole obligation in such an era is to make himself ready for observance of the prescriptions of <i>Shari'a</i>, hoping to get to know them someday. Because there is no obligation without receiving the divine commandments according to the Ash'ari school to which al-Juwaini belongs.<br>In his opinion the details of the <i>Shari'a</i> can not be understood without guidance of its authorities. So the utmost which can be hoped in case the legal authorities as well as the political authorities have disappeared, is that individual muslims reconstruct the fundamentals of the <i>Shari'a</i> from the remaining writings on the subject and apply the fundamentals to their own situations.

著者

中田 考

出版者

日本中東学会

雑誌

日本中東学会年報 (ISSN:09137858)

巻号頁・発行日

vol.12, pp.61-87, 1997