Language：English   Publisher：The Society for Near Eastern Studies in Japan  

This article examines the argument on the women of ʿAlī Sharīʿatī who was the most prominent modern ideological thinker of the Islamic Revolution of Iran. He exhorted not only Iranian women but also all Muslim women to return and follow the method of the Prophet Muḥammad. Specifically, he recommended that they model themselves on the example of Muḥammad’s beloved daughter Fāteme. According to Sharīʿatī, we should understand the meaning of her role through symbolic interpretations and learn her feelings of “responsibility” and “autonomy.” As an example of Fāteme, Muslim women should choose and determine things by herself with a firm feeling of “responsibility” for the society. He stressed the importance of these two abilities, because he believed the very root of the modern world’s problems was disparity between various social classes. To efface the disparity between people, Sharīʿatī showed an innovative interpretation of <i>tawḥīd</i>. According to his <i>tawḥīd’</i>s view of the world, there are no original distinctions between all existences, and the triad of God-Human-Nature exists as a horizontal system that harmonizes across the universe. In other words, all existence is the same and is one, including God. His notion about <i>tawḥīd</i> seems to be elaborated by the traditional interpretation of <i>tawḥīd</i> and the <i>waḥda al-wūjūd</i> theory of Ibn al-ʿArabī although Sharīʿatī’s oneness is more radical as he tried to remove all disparity in existence. Yet, as I mentioned above, this view of the world had already been indicated to us through the Prophet Muḥammad and the Qurʾān. All we have to do is to return to the way of Muḥammad and see the world with this <i>tawḥīd’</i>s view of the world that has already been revealed to us. To realize the <i>tawḥīd’</i>s view of the world, women have to conduct themselves with feelings of “responsibility” and “autonomy.”

DOI： 10.5356/orient.58.51

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Other Link： https://www.jstage.jst.go.jp/article/orient/58/0/58_51/_pdf

Language：Japanese  

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Language：English   Publisher：Uskudar University  

This article aims to reveal the Sulṭān Walad’s practical thought as a spiritual master and administrator of the
Mevlevī order, examining his opinion about Iblīs (Satan). Basically, his writings were intended to preserve
and transmit the tradition of his father, Jalāl al-Dīn Rūmī, to future generation of the Mevlevī order. A lot
of his interpretative works confirm that he puts the highest priority on further comprehension of Rūmī’s
thought. Therefore, it is expected that Sulṭān Walad’s works are based on the thoughts of his father Rūmī
and his original mind is more or less restrained. However, unexpectedly, his arguments about Iblīs shows
clear distinction from his father’s thoughts. This article focuses on their opinions on Iblīs, analyzing their
differences on their theory of vice and virtue. From Sulṭān Walad’s attitude toward Iblīs, we could observe
that he considered carefully on vice and virtue as a spiritual master and administrator of the Mevlevī order.
Not only did Sulṭān Walad inherit his father’s thought, but he tried to reshape his father’s legacy adjusting
to the reality of the order

DOI： 10.32739/ustad.2022.1.5

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Other Link： https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-21K00067/

Language：Japanese   Publisher：東京 : 日本イスラム協会  

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I031953542

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Language：Japanese  

DOI： 10.15083/0002000997

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Other Link： http://hdl.handle.net/2261/0002000997

Language：Japanese   Publisher：東京 : 日本イスラム協会  

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I031585826

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Language：Japanese  

DOI： 10.15083/0000054056

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Other Link： http://hdl.handle.net/2261/00079173

Language：English   Publisher：Japan Association for Middle East Studies (JAMES)  

DOI： 10.24498/ajames.35.2_229

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Language：English  

DOI： 10.14989/230445

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I029077002

Language：Japanese  

DOI： 10.14989/230476

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I029077392

Language：Japanese   Publisher：The Society for Near Eastern Studies in Japan  

In this study, I examine the argument of love (<i>ʿishq</i>) of Rūzbihān Baqlī Shīrāzī (d. 1209), also known as the “Master of Ecstatic Utterances” (<i>Shaykh-i Sha</i><i>ṭṭāḥ</i>). According to the prominent French Orientalist Corbin, Rūzbihān Baqlī Shīrāzī’s <i>Kitāb ʿAbhar al-ʿ</i><i>ā</i><i>shiqīn</i>, which I discuss in this study, is his representative work as he describes it as “a treasure of Persian literature.” In this masterpiece, Rūzbihān claims that human love connects with divine love. To prove this connection between human love and divine love, he carefully considered his usage of the term “love,” thereby attempting to dissolve profane image of human love. In addition, he constructed the theoretical argument of love, which could be regarded as the love “theory.” Therefore, I conclude that the appraisal of Rūzbihān revealed by previous researchers tended to excessively emphasize the prominent role of love. Indeed, Corbin mentions Rūzbihān as one of the Sufis belonging to the “Iranian Sufism” trend which ardently stresses on the oneness of the trinity of love, lover, and beloved, such as Aḥmad Ghazālī (d. 1126).Rather, it should be noted that Rūzbihān attaches more weight to the connection between God and man through the intercession of love than love itself, which is a significant point of Rūzbihān’s love theory. Further, I will show the development process of his love theory, in order to suggest the importance of his attachment to the special people, such as prophets or saints. From this viewpoint, I would like to re-examine Rūzbihān’s love argument and elucidate the actual role that his love theory plays in his works.

DOI： 10.5356/jorient.60.1_42

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I028659873

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Language：Japanese   Publisher：東京 : 日本イスラム協会  

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I027454028

Language：Japanese   Publisher：Japan Association for Middle East Studies (JAMES)  

Rūzbihān Baqlī Shīrāzī (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 Rūzbihān’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 Rūzbihān’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, Rūzbihān’s theory of Spiritual Stations is distinguished by the special attention it pays to prophets and saints. In his <i>Risāla al-quds</i>, Rūzbihān treats the classical theory of Spiritual Stations as an orthodox theory, even though in the <i>Kashf al-asrār</i>, 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 Rūzbihān’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.

DOI： 10.24498/ajames.31.2_183

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I027254738

Language：Japanese   Publisher：Japan Association for Middle East Studies (JAMES)  

The book of <i>Sharḥ-i Shaṭḥīyāt</i> 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 “<i>Shaṭaḥāt</i>” 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 <i>Sharḥ-i Shaṭḥīyāt</i>.
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 <i>Sharḥ-i Shaṭḥīyāt</i> 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.

DOI： 10.24498/ajames.30.1_147

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Other Link： https://ndlsearch.ndl.go.jp/books/R000000004-I025694962

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Presentation type：Poster presentation  

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