A
Annihilation (فناء fanāʾ ).
“Passing away” or loss of the normal sense of the self, which enables the mystic to experience the presence of God. Usually paired with بقاء baqāʾ (“permanence” or “abiding”). By passing away from the ego, the mystic discovers the true self that abides.
消滅
自己についての通常の感覚が消滅すること(または消滅)
この消滅を通して、神秘家は神の存在を体験する。
対義語はقاء baqāʾ (永続性、永久的な)
エゴから死ぬことによって、神秘家は永続する真の自己を発見する。
Attibutes (sifat).
The multiple qualities of God that are expressed in creation and are related to the names (asma) of God. For example, the attribute of mercy is reflected in the name “the Merciful”. While the names and attributes may be described, the essence (dhat) of God is beyond description.
B
Beloved.
Also “the Friend.” A common Sufi name for God as the object of love and spiritual desire. Can also be used to denote a human being who mirrors divine attributes.
愛する人。
または友人。愛と霊的な切望の対象として神を呼ぶとき、スーフィーは通常このように呼ぶ。また神性な特質を鏡のように写すような人にも使われる。
C
Completed Human al-Insān al-Kāmil (Arabic: الإنسان الكامل)
An individual who comes to reflect all levels of existence and all the divine names. Often translated “Perfect Man,” the idea first appears in the writings of ابن عربيي Ibn al-ʿArabī.
The completed human being lies latent within each person but needs to be realized.
完成した人間
存在のあらゆる段階の性質とすべての神の御名を写しだすことが出来る人格体。
「完全な人間」とも訳される。この考えはイーブン・アラビーの著作で初めて表れる。完成した存在は各々個人の中に隠れているので、顕現される必要がある。
D
Day of Alast.
In pre-eternity, when souls were created, God asked, “Am I not your Lord?” They replied, “Yes, we affirm that!” (Quran 7:171). In Sufi interpretation, this exchange established the essential convenant between God and those souls. During this banquet, before the creation of the world, those souls drank the wine of pre-eternity with God. The ability to remember this event returns a soul to its primordial state of surrender to the divine.
Dervish(درویش, Darvīsh).
Literally, “one who waits at the threshold”. A follower of the Sufi path: one who strives for spiritual poverty or emptiness.
文字通りだと、「入り口で待つ者」の意味。スーフィーの道の門人。神性な空を探求しているもの。
E
Ego (Nafs (نَفْس) ).
The lower, implusive self that needs to be purified. Used in this sense, nafs refers to the nafs al-ammarah, “the complusive self” or “the commanding self”. In some schools of Sufi thought, there is a ladder of “selves” or more refined levels of awareness, such as “the inspired self”, “the contented self”, and others. One goal of Sufi training is to purify the ego and gain access to these more refined states of awareness.
浄化される必要な低次の、衝動的な自己。ここではナフスはnafs al-ammarah 「衝動的な自己」「命令する自己」を表わす。いくつかのスーフィー学派は自己には段階があり、より洗練された段階の気づきがあると言っている。「霊感を受けた自己」「満ち足りた自己」などである。スーフィーはこのエゴ、ナフスを浄化させて、気づきをより洗練させた状態へと導くためにワークをする。
Essence (dhat).
The most essential, innermost, and unified dimension of something, which is beyond description. In the case of God, essence is contrasted with attributes (sifat) and names.
本質(ダート)
もっとも本質的な、深奥な、しかし言葉では言い表すことができない統合された次元の何か。神の世界において「本質」は特質、性質(sifat)と御名と対比される。
F
Friend. See Beloved.
友人。Beloved. を参照。
Idol.
In a negative sense, anything that stands between an individual and God. In an opposite, ironic sense, “idol” can also refer to the Beloved or God.
偶像。
人と神とのあいだに立っているもの。
逆説的に皮肉にも愛人または神を意味することもある。
The Kaaba (Arabic: الكعبة )
The cubic structure at Mecca, covered with a black cloth, that is the destination of pilgrimage and marks the direction of prayer (qibla) for Muslims. According to tradition, it was originally established by Adam and rebuilt by Abraham and his son Ishmael. In the time of the Prophet Muhammad, the Kaaba had been filled with idols by the tribes of Arabia. By removing the 360 idols, Muhammad reestablished the Kaaba as a symbol of monotheism and Divine Unity.
カーバ
メッカにある黒い布で覆われた立方体の建造物。巡礼の目的地であり、イスラム教徒達のために祈る方向を指し示す役割をしている。口碑の伝えるところによれば、初めにアダムによって創立され、アブラハムと彼の長男イシュマエルによって再建された。預言者ムハンマドの時代において、カーバはアラビア民族の沢山の偶像でいっぱいであった。ムハンマドは360もの偶像を取り除き、一神教と神の和合の象徴としてカーバを再興させた。
Knowledge.
Sufi differentiate between acquired rational knowledge (‘Ilm علم ) and mystical knowledge (ma’rifa معرفة,). The term used by Persian writers for mystical knowledge is Irfaan, and one who possesses such knowledge is an arif — a gnostic, mystic, or Sufi.
知恵
スーフィーは習得された合理的な知識(イルム)と神秘的な知恵(マリファ)を区別する。
ペルシア人の作家たちはこの神秘的な知恵をイルファーンという用語で呼んだ。
そしてこのような知恵が備わったものをアーリフと呼んだ。グノーシス主義者、神秘家またはスーフィのことである。
Mirror.
A Sufi symbol of the human heart, which when polished and purified from the rust of egoism reflects the light of God. Other important “mirrors” include human nature in general (Adam, the archetype of humanity, was created in the image of God) and the universe, in which the attributes of the divine are reflected.
鏡
人間のハートはスーフィのシンボルである。
利己主義の錆びが磨かれ、きれいになったとき、
神性な光を鏡のように映し出す。
Most Beautiful Names (al-asma al-husna)
According to the Quran, “to Him belong the Most Beautiful Names.” These names, traditionally numbered at niney-nine, denote divine attributes and include such titles as “the Merciful,” “the Living,”the Loving,” “the Light,” and so on. Allah, the Supreme Name is not included in the list.
Moth.
The lover drawn to the light of the Beloved. The moth’s sacrifice of itself in the candle’s flame is an instanceof annihilation under the spell of love.
Oneness(tawhid).
“Divine Unity.” The acceptance and affirmation of the Oneness of God. The most central belief in Islam, for Sufis it usually leads to a brief in the Unity of Being (see below)
Permanence (baqa).
“Remaining,” “abiding,” or “subsistence.”
After the passing away of the conditioned self in annihilation, baqa is the discovery of the abiding, permanent quality of the true self, which exists through God. The term entered Sufism from the Quran, 55:26:
“All on earth will pass away, but the face of the Lord will remain forever.”
Posteternity (abad).
Eternity without end. For some Sufis, posteternity is another name for permanence, or baqa. See also pre-eternity.
Prayer niche (mihrab)
The heart-shaped arch in a mosque that indicates the direction of prayer, facing the Kaaba. In Sufi poetry, the arch of the beloved’s eyebrow often becomes the mihrab.
Pre-eternity (azal)
Eternity without beginning: that wich exists before the creation of time and the world, pre-eternity is often coupled with posteternity(abad). The relationship between pre-eternity and posteternity is analogous to the relationship between annihilation and permanence.
The Real (al-haqq).
Ultimate Reality, or “the Truth.”
One of the most common names for God and the divine level of reality in Sufi literature.
Rind.
A “spiritual libertine” or “rogue.” Impossible to translate with a single word, a rind is liberated from outward social conbentions but inwardly possesses a saint-like nature that is beyond reproach.