<論説>フルーフィー教団における終末論の一断片 --サイイド・イスハーク・アスタラーバーディーの「時の終わり」に関する見解-- (特集 : 滅び)

Abstract

十四世紀後半から十七世紀にかけて主にイランで活動していた千年王国主義的な神秘主義集団のフルーフィー教団が創始者ファドルッラー・アスタラーバーディー（一三九四年刑死）を神と奉じたことは夙に有名であるが、その内実はこれまで明らかとされてこなかった。本稿では、ファドルッラーの神格化を考える糸口として、フルーフィー教団員サイイド・イスハーク・アスタラーバーディー（一四三一年以降没）の著作に描かれた時間論と終末論に焦点を当てる。サイイド・イスハークは、師ファドルッラーを「神性顕現の場」と呼び、繰り返される歴史のサイクルの果てに再顕現するアダムだと表現する。師に対するこれらの表象は、著者独自の時間把握に基づくものであり、ファドルッラーを以て人類史は、終末の到来を前提とする「神性の時代」に突入したとされる。著者は終末に神は万民を「顕現の場」とすると想定し、この事態の象徴として師を神格化したと考えられる。

Triggered by the collapse of the ʿAbbasid caliphate due to the Mongol invasion (1258), eastern Islamdom, especially Iran, sought new forms of religious authority. Ḥurūfiyya (Letterist), a millenarian mystical order founded by Faḍlullah Astarābādī (d. 1394) in the late fourteenth century, responded to this religious urgency with a surprising answer. That was the deification of its founder. After the execution of the founder by Tīmūr's son Mīrānshāh (d. 1408), some adherents remained in Iran, and others migrated to Anatolia to join the Bektashī Order. After the founder's death, the members of the order continued to write actively in Iran and Anatolia; however, most of their works, which need to be utilized to clarify their religious arguments, remain unpublished. This paper will shed light on the issue of Fadlullah's divinity through analysis of the eschatology of Sayyid Isḥāq Astarābādī (d. after 1431), one of the most famous disciples of Faḍlullāh. The reason why this paper focuses on his eschatology is that, in his works Maḥram-nāma (Book of Confidence) and Turāb-nāma (Book of Dust), he advocates the following three-fold periodization: the age of prophethood (nubūwat), which begins with Adam and ends with Muḥammad; the age of sainthood (walāyat), which starts with ʿAlī and ends with Faḍlullah; and the age of divinity (ulūhiyyat), which begins with Faḍlullāh and continues until the end of time. The analysis of the age of divinity can offer a clue to clarify the religious authority attributed to Faḍlullāh by Ḥurūfiyya. In the first section, I introduce some of the doctrines of Ḥurūfiyya that are not well documented in Japanese scholarship but are relevant to this paper's aim. In the second section, based primarily on Maḥram-nāma, I examine the linear and circular time models depicted therein. In the former model, Faḍlullāh is regarded as the seal of the saints who disclose the true meaning of the religious law brought by the prophets, and as the place of divine manifestation (maẓhar-i ulūhiyyat) according to the three-fold periodization mentioned above. The latter model of time somewhat oddly sees the history of the created world as cyclical, repeating at regular intervals since its creation. According to this circular model of time, Faḍlullāh is identified with Adam, who reappears at the end of a total cycle (dawr-i kullī) that repeats itself in 1360 years. This identification of Faḍlullāh with Adam is based on the supposition that both of them are the perfect human (insān-i kāmil) who attains full knowledge of the ontological words of God. In the third section, the apocalypse presented in Turāb-nāma is examined in detail. The apocalypse supposed by the author differs from general Islamic discourses and has been uniquely modified in the Ḥurūfī style. Based on the episode of Moses' Vocation in the Qurʾān, Sayyid Isḥāq argues that at the end of time, every human being will witness God. According to the author's argument, in the apocalypse, all people will “faint, ” which means that they will return their bodily forms to God. After that, all people will be resurrected “in the form and speech of God, ” which means that human beings, who were originally created in the image of God, will become conscious of their own ontological state. A consideration of the eschatology formulated by Sayyid Isḥāq leads to the prospect that since the creation of Adam, not only Faḍlullah but all men have already been the place where God manifests himself. This paper concludes that the author attributed divinity to Faḍlullāh as symbolic of the formula that every human being is essentially a place of divine manifestation.