Néoplatonisme et gnose shî'ite imamite: l'Intellect premier et l'Âme universelle chez Sayyid Haydar Âmulî (VIIIème-XIVème siècle)
Résumé
This article intends to shed light on the surprisingly vivid presence of Neo-Platonism in a major representative of the “Šiʿi gnosis”, claiming to belong to Imami Šiʿism and Sufism rather than to Hellenistic philosophy (falsafa): Sayyid Ḥaydar Āmulī (d. after 787/1385). In his esoteric commentary
(taʾwīl) on the Qurʾan as well as in his commentary on the Fuṣūṣ al-ḥikam of Ibn ʿArabī (d. 637/1240), the influence of Neo-Platonism is reflected in the systematic use of the concepts of procession (ṣudūr) or bestowal (fayḍ), Prime Intellect (al-ʿaql al-awwal) and Universal Soul (al-nafs al-kulliyya). These concepts are at the core of a system of correspondences between man as a microcosm and the world as a macranthrope, as well as of a hierarchy of levels of reality described as a succession of theophanies. They are also identified with the esoteric meaning of many Qurʾanic verses, figures and symbols. Finally, they enter into Āmulī’s own conception of writing, of the books he comments on and of those he produces. Despite his explicitly distant or even hostile positions towards philosophy, his work thus appears as an attempt to harmonize or symphonize between Šiʿi esotericism, Sufism and Neo-Platonic philosophy. Three traditions converging in the figure of the Perfect Man (al-insān al-kāmil) are at the center of the author’s speculations.
Origine : Fichiers produits par l'(les) auteur(s)