Sohrawardi
Shahab al-Din Yahya as-Sohrawardi (in Persian : ) is a philosopher, mystic , founder of the Enlightenment , born in 1155 in Sohrawardi in Iran, died on 29 July 1191 in Aleppo in Syria. Its name means the inhabitant of Suhrawardi or whoever is Suhrawardi. His full name is: Shihab al-Din Yahya ibn Habbash ibn Abu'l Amrak Futuh.
Summary |
He was born in 549 of the Hegira (1155 AD), in a small town of Media, Suhrawardi, north-west Persia. Very young, he studied in Maragha to Sheikh al-Din Madj Djil student who was also the philosopher Al-Razi. Sohrawardi then studied at Isfahan with 'Umar ibn al-Shalan Sawdj in a circle of philosophers "Hellenists" close to the thought of Avicenna. After a religious crisis provoked by a vision of ecstasy in which Aristotle appeared to him he approaches the Sufis seeking to practice as much mystical experience (t'lloh) that knowledge pshilosophique (bath). It then adopted a nomadic lifestyle, frequents khanqa ("monasteries" Sufis), frequently attends their meetings and dance music (Sama'a), he appreciates and recommends itself to achieve the ecstasy.
His biographer says Shahrazur at the end of his life, he broke the fast more than once a week. Sharahzur also insists on its indifference to clothing, awards, appearances, which may be closer to some common Malamata.
Sohrahwardi seems particularly fond of the country Diyar Bakr in Upper Mesopotamia where he sojourned. He was also well seen artoukides Turkmen princes, especially 'Imad al-Din Qara Arslan Kharput sovereign, to whom he dedicated his Book of Tablets. Its political influence with several Seljuk princes and the son of Salah al-Din , Al-Malik al-Zahir Ghazi, prince of Aleppo was certainly instrumental in his conviction by the media Alepin and the decision of its execution by Saladin.
His work
The originality of the wisdom of the Ishraq founded by Sohrawardi is to unify and summarize the legacy Zoroastrian , Platonic philosophy and the Islamic revelation. The "East" defined by its "Eastern Wisdom" is actually an East "inside", the symbol of light which is knowledge, as opposed to "Occidental Exile" is remote and forgotten this knowledge in the darkness matter.
Although he comes from the peripatetic philosophy developed by Ibn Sina ( Avicenna ), philosophy of illuminative Sohrawardi several critical positions taken by Ibn Sina, and radically separates him by creating a symbolic language mainly derived from the ancient Persian culture with which he built his illuminative wisdom (al-Hikma Ishraq).
The fundamental philosophy of Sohrawardi is the Light, pure and immaterial, above any other event, which is revealed by illuminations, lights lights gradually declining in intensity, by a complex interaction, causing the lights to turn horizontal light rays, similar in concept to Platonic forms that govern the species of the terrestrial world.
According to the cosmology sohrawardienne any creature comes from successive emanations of light and graduated, all from the original and supreme Light, the Light of Lights (Nur al-Anwar).
Sohrawardi also outlined the theory of a world through independent, or imaginal world (alam-e-Mithal). His ideas exerted a strong influence, especially on Molla Sadra Shirazi said that his conception of intensity and gradation of being, which he combined with the views and illumination of peripatetic existence.
Sohrawardi is sometimes called by his disciples by the honorary title of Sheikh al-Ishraq or "Master of Enlightenment." It is also called the "Master of Oriental Theosophy".
His teaching had a strong influence on the thinking of Iran, and is sometimes said that his wisdom is Eastern philosophy what Sufism is to scholastic theology and canon.
The majority of logicians and philosophers Muslims consider the idea of "critical need" is one of the most important innovations of Sohrawardi in the history of speculation.
In addition to the mysticism and philosophy, Sohrawardi wrote on logic , the physics , the epistemology. It was also a great mathematician and according Shahrazur, "he knew algebra problems to solve that nobody knew." Both scientist, philosopher and mystic, Sohrawardi wanted to unify knowledge "intuitive" or Kashshaaf with knowledge "or deductive bahthiyya. He also criticized the scientific method of Aristotle , who laid the scientific laws as necessary and universal.
Sohrawardi has written over fifty books, many of which remain mostly unpublished texts on logic and physics. They are divided into three sums:
- The book inspired elucidations of the table and throne,
- The Book of intersections and interviews
- The Book of resistance:
- History would remember some parts more remarkable: The Vade Mecum of faithful love, The Story of the Archangel purple, The Tale of Occidental Exile, The Book of Eastern wisdom. In the latter, certainly his masterpiece, he criticizes Avicenna on one crucial point: the faculties of the soul human are not simply juxtaposed to one another. All drift and blend into the creative imagination, unifying power, simple, first, creative, universal.
- In The Rustle of the wing of Gabriel, the Holy Spirit, considered to be the archangel Gabriel, manages to bring in contemplation, the soul with the intellect. This text is recognized by all researchers as one of the most beautiful "mystical stories" of the Literature. It also offers an explanation of the internalization of the universe of the Enlightenment, the key to the whole work, sesame so difficult to grasp for the uninitiated ...
Each of these three great dogmatic treatise contains a physical , a logic and metaphysics. This Platonic structure (which must be added the mystical itself) the further away from the orthodox Islamic.
His death
Much closer to Shiism as Sunni Islam , its doctrine seems to have its roots in ancient strong currents, such as Platonism , the Gnosis or Zoroastrianism to mingle with more modern practices: Sufism , Isma'ilism and Theosophy. Soon, this philosophy enjoyed some success and managed to gather some Sohrawardi disciples around him. Whatever these links, modern or ancient, we must admit that this school some distance from the Islam could irritate the orthodox ulama. Guardians of the Islamic faith, they refer it to Saladin.
Sohrawardi who has always denied the term heretic, however, was enforced as such on the express orders of Sultan Salah al-Din in the Citadel of Aleppo in Syria on 5 Rajab 587 h. (29 July 1191 ) at the age of thirty-six years since the small group of Illuminati was considered dangerous.
In this execution, murder in fact true, Sohrawardi keep the sad name: Shaykh maqtul, that is to say, "the Shaykh (Teacher) executed." But to his disciples, she raised him to the rank of martyr for the people who already called him "the Plato Persian" or "the master of eastern wisdom" or "Oriental philosophy", it will now: Shaykh al-Ishraq, that is to say, "the Shaykh of enlightenment" ...
His influence
Molla Sadra Shirazi Sohrawardi speaks of as the "head of the School of Oriental." This school, also called "Platonists of Persia 'is called Ishraqiyun. According to Henry Corbin , the main characteristic of this school "will be interpreted in terms of Platonic archetypes angelology Zoroastrian."
The oldest known disciple is Sohrawardi Shamsoddin Shararuzi. He composed, besides a history of philosophers, a comment from the Oriental Theosophy and an encyclopedia entitled Treaty divine tree and secrets theophanic.
After Shamsoddin, major philosophers Ishraqi called Ibn Kammuna (died 1284), Qotboddin Shirazi ((1237-1311) and Jalaloddin Dawwani (1426-1502).
At the turn of the fifteenth / sixteenth century, the work of Sohrawardi is widely discussed, from Iran to India. In the seventeenth century,Mir Damad , the master of the School of Isfahan takes as a pen name Ishraq. His pupil, the famous Mulla Sadra, comments Theosophy. At the same time, the religious reform of Akbar is imbued with the doctrines Ishraqi. Zoroastrians of Shiraz migrate even in India under the leadership of Azar Kayvan. Since then, we can say that this work has been absorbed in thought through Shiite Sadra Shirazi whose disciples, until Hadi Sabzavari are varying degrees of Ishraqi.
Bibliography
Works
- Sohrawardi (Shihabaddin Yahya). Philosophical and mystical works (Opera metaphysica mystica and II). French Research Institute in Iran and Iranian Studies Institute of the University of Paris III, Paris and Tehran. ( Henry Corbin dedicated much of his life to studying Sohrawardi and translated many texts in French).
- Vol. I. 1: 'Theosophy lights of the East' (Arabic). - 2: 'The symbol of faith of philosophers' (Arabic). - 3: 'The story of Occidental Exile' (Arabic and Persian). Prolegomena in French critical edition by H. Corbin, 1952, pages 103-350.
- Vol. II. Edition with an introduction by Seyyed Hossein Nasr, prolegomena, analysis and commentary by H. Corbin. 1970, 158 pages and 494 pages and 494 pages for the Persian text.
- Archangel purple. Fifteen treated and mystical tales, trans. Persian and Arabic H. Corbin, Fayard, coll. "Documents spiritual", 1976, XXIV-549 p. Studies
- (En) Corbin, Henry, In Islam Iranian spiritual and philosophical aspects, vol. II: Sohrawardi and Platonists of Persia, Paris, 1971, ed. Gallimard, coll. "Tel".
- (In) Ha'ir Yazdi, M. (1992) The Principles of Epistemology in Islamic Philosophy: Knowledge by Presence, Albany, NY: State University of New York Press (original work of epistemology a contemporary Iranian philosopher who traces some comparisons Critical between Islamic and Western philosophers. It also contains a development of the theory Sohrawardienne of Knowledge). Text partially online See also
Related articles
External Links
Notes
- Cf record of Henry Corbin in the Encyclopdia Iranica [1]
- (In) This article is partially or entirely from the article in English entitled " Shahab al-Din Suhrawardi (see the list of authors )
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