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Metaphysics of Muhammad: The Nur Muhammad from Imam Ja‘far al-Sadiq (d. 148/765) to Nasir al-Din al-Tusi (d. 672/1274)
Journal of Sufi Studies Pub Date : 2020-10-22 , DOI: 10.1163/22105956-12341317
Khalil Andani 1
Affiliation  

This study analyzes the development of the theme of the “Light of Muḥammad” (al-nūr al-Muḥammadī) or the “Muḥammadan Reality” (al-ḥaqīqa al-Muḥammadiyya) among several Shiʿi and Sufi thinkers through the seventh/thirteenth century. These thinkers include Imam Jaʿfar al-Ṣādiq (d. 148/765), Sahl al-Tustarī (d. 283/896), the Ikhwān al-Ṣafāʾ (early to mid 4th/10th century), the Ismaili dāʿīs Abū Yaʿqūb al-Sijistānī (d. after 361/971) and Ḥamīd al-Dīn al-Kirmānī (d. after 411/1020), Abū Ḥāmid al-Ghazālī (d. 505/1111) and ʿAyn al-Quḍāt (d. 526/1131), Ibn al-ʿArabī (d. 638/1240), ʿAbd al-Karīm al-Shahrastānī (d. 548/1153), and Naṣīr al-Dīn al-Ṭūsī (d. 672/1274). I argue that the “Light of Muḥammad” as a theological and metaphysical idea evolved historically through three distinct but cumulative phases of conceptualization: mytho-cosmological narrative, Neoplatonization, and ontological theophanization. Through these developments, the theological status of the Light of Muḥammad underwent a gradual but decisive shift from being reckoned as the first spiritual creation of God in the early period to being revered as the ontological self-manifestation of God in later periods.



中文翻译:

穆罕默德的形而上学:从伊玛目贾法尔·萨迪克(卒于148/765)到纳西尔·丁·图西(卒于672/1274)的努尔·穆罕默德

这项研究分析了七世纪至十三世纪在什叶派和苏菲派思想家中“穆罕默德之光”(al-nūral-Muḥammadī)或“穆罕默丹现实”(al-ḥaqīqaal-Muḥammadiyya)主题的发展。这些思想家包括Imam Jaʿfaral-Ṣādiq(卒于148/765),Sahlal-Tustarī(卒于283/896),Ikhwānal-Ṣafāʾ(早至四十世纪中叶),Ismaili dāʿīsAbūYaʿqūbal-Sijistānī(卒于361/971)和Ḥamīdal-Dīnal-Kirmānī(卒于411/1020),AbūḤāmidal-Ghazālī(卒于505/1111)和ʿAynal-Quḍāt(卒于d。 526/1131),伊本·阿拉比(卒于638/1240),阿卜杜勒·卡里姆·沙拉斯塔尼(卒于548/1153)和纳祖尔·丁·迪苏尔(卒于672/1274)。我认为“穆罕默德之光”作为神学和形而上学的思想在历史上经历了三个不同但又累积的概念化阶段:神话世界学的叙事,新柏拉图化和本体论的神化。通过这些发展,穆罕默德之光的神学地位经历了一个逐渐但决定性的转变,从早期被视为上帝的第一个精神创造物,到后来被尊为上帝的本体论自我体现。

更新日期:2020-10-22
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