著者

相樂 悠太

出版者

東京⼤学⼤学院⼈⽂社会系研究科イスラム学研究室

雑誌

イスラム思想研究 (ISSN:24348732)

巻号頁・発行日

no.1, pp.83-99, 2019-03-31

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翻訳

著者

相樂 悠太

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.63, no.1, pp.21-33, 2020-09-30 (Released:2023-10-01)

参考文献数

50

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Previous studies examining the thoughts of Ibn ʿArabī (d. 1240) have seldom considered his intellectual relationship with earlier Sufis when emphasizing his impact on posterity by initiating “Akbarian tradition.” His most well-known theory of “God’s self-disclosure” (tajallī) states that God is a non-limited being lacking a specific form and revealing Himself in various limited forms. Researchers have primarily understood this theory as the metaphysical theory discussing the existential world’s ranking structure regarded as being some level of God’s self-disclosure process, by applying the framework of later, more sophisticated theories. However, the fact that the concept of the heart (qalb)—central to the psychology or doctrine of the self-discipline of experiential mysticism before Ibn ʿArabī—is established in this theory as recognizing God’s self-disclosure is less appreciated. In this paper, I analyze Ibn ʿArabī’s doctrine of the human heart and God’s self-disclosure by referring to earlier Sufi texts and reexamine his theory of “God’s self-disclosure” in line with earlier Sufi thoughts based on its relationship with experiences of the heart.Ibn ʿArabī refers to the cosmos surrounding humanity as the locus of God’s self-disclosure to the human heart, adopting an ontological viewpoint that was lacking in previous thoughts. However, he does this with the primary aim of describing and evaluating the inner states of mystics who recognize God’s self-disclosure. Further, he often describes God’s self-disclosure based on the conception of the heart developed in earlier mystical tradition; thus, the relationship with the heart determines the orientation of this theory. Therefore, the theory vividly presents the experiential elements of earlier psychology or the doctrine of self-discipline affected by the notions or representations accumulated within them. This differs from the later theoretical modes of his intellectual inheritors.

著者

相樂 悠太

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.34, no.1, pp.63-89, 2018-07-15 (Released:2019-10-01)

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The ḥadīth qudsī, which reports God’s sayings in the first person through Prophet Muhammad, is said to be in deep relationship with the formation of Islamic mystical thoughts. Ibn ‘Arabī (d. 1240), the greatest mystic of Islam, often cites the ḥadīth qudsī as stating “My earth and heaven do not contain Me, but My faithful servant’s heart contains Me,” and tells that the heart of the mystic contains the God. Previous studies of this doctrine have not directed enough attention to his interpretation of this divine saying. I clarify the relationship of this doctrine to his famous theory of “self-disclosure of God” (tajallī) and “perfect man” (insān kāmil) based on the investigation into his interpretation of this ḥadīth in his magnum opus, al-Futūḥāt al-Makkīya. According to Ibn ‘Arabī, this ḥadīth means that the heart of a perfect man, the knot between God and the cosmos, contains the whole cosmos as God’s self-disclosure. In this interpretation, the concept of the heart, which belongs to the doctrine of the human soul, is tightly connected to the ontological and metaphysical doctrine in his system. This connection is not seen in the previous Sufi thought and appears to be one aspect of his historical role in constructing Islamic mystical philosophy.