{"title":"Fanā ' al-Nār在早期Kalām和神秘主义","authors":"M. Demichelis","doi":"10.47979/AROR.J.83.3.385-410","DOIUrl":null,"url":null,"abstract":"The annihilation of the fire (fanā’ al-nār), is an expression used by Ibn Taymiyya in Al-Radd ‘alā man Qāla bi-Fanā’ al-Janna wa-l-Nār. It acts as a rejoinder to those who maintain that the annihilation of the Garden and the Fire within Islamic theology is a fascinating theory that could quite easily be confused with the Christian Patristic apokatastasis or the falsafa cosmological hypothesis, which emerged in the works of al-Kindī (d. 873) and Fakhr ad-Dīn al-Rāzī (d. 1209). \nJane I. Smith and Yvonne Yazbeck Haddad, in The Islamic Understanding of Death and Resurrection (New York: OUP, 2012), supported the argument that the nature of Heaven and Hell has been subjected to a range of interpretations stretching from the purely literal to the utterly allegorical. Hell is a place of just chastisement for sin, an everlasting location for sinning believers; whether or not any punishment there would be truly eternal, has been the subject of considerable dispute. \nMy objective in this article is not to focus on al-Ghazālī or Ibn al-Taymiyya, but on those scholars who, at an earlier stage, had elaborated a rational speculation on the fanā’ al-nār. At the same time, this article does not set out to provide a comparative analysis linked with the late Patristic authors or Manichean and Zoroastrian influences which, conversely, appear as possible theories. The main goal is to uncover the backgrounds of the authors in Islamic kalām and mysticism who, preceding the Ghazalian phase, were engaged in elaborating the annihilation of the fire. Al-Baghdādī (‘Abd al-Qāhir b. Ṭāhir, d. 1037) in Al-Farq bayna al-Firaq, argues that the Mu‘tazilite Abū al-Hudhayl al-‘Allāf (d. 850), probably influenced by Ḍirār ibn ‘Amr (d. unknown) and Jahm Ibn Safwān (d. 746), were the first to theorise on the finiteness of both Heaven and Hell. However, it is plausible that different early Muslim mystics from the same century also supported the annihilation of at least the latter. All options remain open to debate.","PeriodicalId":42258,"journal":{"name":"Archiv Orientalni","volume":"61 1","pages":"385-410"},"PeriodicalIF":0.1000,"publicationDate":"2021-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Fanā’ al-Nār Within Early Kalām and Mysticism\",\"authors\":\"M. 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引用次数: 0
摘要
火的湮灭(fanā ' al-nār)是伊本·泰米亚在Al-Radd ' alā man Qāla bi-Fanā ' al-Janna wa-l-Nār中使用的表达。有人认为,伊斯兰神学中伊甸园和火的毁灭是一个迷人的理论,很容易与基督教教父的天启论或falsafa宇宙学假说相混淆,后者出现在al- kin(公元873年)和Fakhr ad- d n al-Rāzī(公元1209年)的著作中。简·i·史密斯和伊冯娜·亚兹贝克·哈达德在《伊斯兰对死亡与复活的理解》(纽约:牛津大学出版社,2012年)中支持这样的观点:天堂和地狱的本质受到了从纯粹字面到完全寓言的一系列解释。地狱是惩罚罪的地方,是犯罪的信徒永远的归宿;是否有任何惩罚将是真正永恒的,一直是相当有争议的主题。我在这篇文章中的目的不是关注al-Ghazālī或Ibn al-Taymiyya,而是关注那些在早期阶段对fani ' al-nār进行了理性推测的学者。与此同时,本文并不打算提供与后期教父作家或摩尼教和琐罗亚斯德教影响有关的比较分析,相反,这些影响似乎是可能的理论。主要目的是揭示伊斯兰kalām和神秘主义作者的背景,他们在Ghazalian阶段之前,参与了详细阐述火的湮灭。在al- farq bayna al- iraq的Al-Baghdādī (' Abd al-Qāhir b. Ṭāhir, d. 1037)中,他认为Mu ' tazilite abu ' al- hudhayl al- ' Allāf (d. 850),可能受到Ḍirār ibn ' Amr (d. unknown)和Jahm ibn Safwān (d. 746)的影响,是第一个提出天堂和地狱都是有限的理论。然而,同一世纪不同的早期穆斯林神秘主义者也支持至少后者的灭绝,这似乎是合理的。所有的选择都有待讨论。
The annihilation of the fire (fanā’ al-nār), is an expression used by Ibn Taymiyya in Al-Radd ‘alā man Qāla bi-Fanā’ al-Janna wa-l-Nār. It acts as a rejoinder to those who maintain that the annihilation of the Garden and the Fire within Islamic theology is a fascinating theory that could quite easily be confused with the Christian Patristic apokatastasis or the falsafa cosmological hypothesis, which emerged in the works of al-Kindī (d. 873) and Fakhr ad-Dīn al-Rāzī (d. 1209).
Jane I. Smith and Yvonne Yazbeck Haddad, in The Islamic Understanding of Death and Resurrection (New York: OUP, 2012), supported the argument that the nature of Heaven and Hell has been subjected to a range of interpretations stretching from the purely literal to the utterly allegorical. Hell is a place of just chastisement for sin, an everlasting location for sinning believers; whether or not any punishment there would be truly eternal, has been the subject of considerable dispute.
My objective in this article is not to focus on al-Ghazālī or Ibn al-Taymiyya, but on those scholars who, at an earlier stage, had elaborated a rational speculation on the fanā’ al-nār. At the same time, this article does not set out to provide a comparative analysis linked with the late Patristic authors or Manichean and Zoroastrian influences which, conversely, appear as possible theories. The main goal is to uncover the backgrounds of the authors in Islamic kalām and mysticism who, preceding the Ghazalian phase, were engaged in elaborating the annihilation of the fire. Al-Baghdādī (‘Abd al-Qāhir b. Ṭāhir, d. 1037) in Al-Farq bayna al-Firaq, argues that the Mu‘tazilite Abū al-Hudhayl al-‘Allāf (d. 850), probably influenced by Ḍirār ibn ‘Amr (d. unknown) and Jahm Ibn Safwān (d. 746), were the first to theorise on the finiteness of both Heaven and Hell. However, it is plausible that different early Muslim mystics from the same century also supported the annihilation of at least the latter. All options remain open to debate.