- 著者
- 井上 貴恵
- 出版者
- 日本中東学会
- 雑誌
- 日本中東学会年報 = Annals of Japan Association for Middle East Studies (ISSN:09137858)
- 巻号頁・発行日
- no.31, pp.183-206, 2015
Ruzbihan Baqli Shirazi (d. 1209) whose conception of prophets and saints is the subject of this paper was one of the leading representatives of Sufism in the 12th century. For a long time, Orientalists supposed that Ruzbihan's intellectual tendeancies were influenced by the anthropomorphic argument concerning love between God and Man. He was also, however, active in many other fields such as Quranic commentary, jurisprudence. In this paper I argue that his arguments are based primarily on the concept of prophethood and sainthood rather than divine love. The reason why the concept of prophethood and sainthood is so important for an understanding of Ruzbihan's thoughts is that he himself confesses that his aim of writing is to prevent Sufi saints from accusing him of being an infidel. Besides this, it seems clear that he intends to impute prophethood or sainthood to himself in his autobiographical work. In addition, Ruzbihan's theory of Spiritual Stations is distinguished by the special attention it pays to prophets and saints. In his Risala al-quds, Ruzbihan treats the classical theory of Spiritual Stations as an orthodox theory, even though in the Kashf al-asrdr, he calls his series of supernatural visions brilliant Spiritual Stations. This means that he borrowed the way of orthodox theory for the reconstitute of ecstatic sayings of Sufi saints in accordance with sober and permissible expression in official faith of Islam. This shows that to comprehend Ruzbihan's thoughts, we have to pay attention to the stress he places on prophets or saints. In this article, I focus on his concept of prophets and saints, and examine its impact on his work.
- 著者
- 井上 貴恵
- 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.30, no.1, pp.147-172, 2014-07-15 (Released:2018-03-30)
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.
- 著者
- 井上 貴恵
- 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.30, pp.147-172, 2014
The book of Sharh-i Shathiyat which will be treated in this article is one of the masterpieces of Ruzbihan Baqli Shirazi (d. 1209), a prominent preacher of Shiraz in the 12th century. This book mainly consists of explanations of ecstatic sayings called "Shatahat" a technical term used by Sufi masters from the 7th to 10th century. The main purpose of this paper is to examine this Ruzbihan's annotations of ecstatic sayings of Sufi masters, especially those of Mansur al-Hallaj (d. 922). The reasons for this focus are that, among the various Sufi masters, Ruzbihan clearly indicates that elucidating the work of al-Hallaj is the main objective of his book; in fact, the portion devoted to al-Hallaj accounts for a third of the Sharh-i Shathiyat. Most previous studies on the Ruzbihan's ideas follow Corbin's opinion that Ruzbihan 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 Ruzbihan reflects only one side of his thought. This is a very important suggestion for further research on Ruzbihan's ideas and the practicality of this suggestion will also be considered in the present article. This study will clarify the role of the Sharh-i Shathiyat within the whole corpus of Ruzbihan's works. They will also help us to discover a new side of the ideas of Ruzbihan, who has typically been viewed as one of the re-interpreters of al-Hallaj's heretical thinking, as well as to reconsider his position in the history of ideas within Sufism.