The Ancient Iranian Sources of the Ishraq Philosopher Suhrawardi

Rıdvan Yıldız

Makale detayları

The Ancient Iranian Sources of the Ishraq Philosopher Suhrawardi

Yazarlar:

Rıdvan Yıldız

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

Ortaçağ Felsefesi

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.6 Issue 2, pp.135-155

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001306160

pISSN:

2667-7717

Anahtar kelimeler:

Özet:

 Those who pursue knowledge and truth have not hesitated to spend their lives in this search. Philosophers who emphasize eternal wisdom have stated that this wisdom exists constantly, and, in this respect, it is a universal knowledge. One of these thinkers, the founder of the Ishraq philosophy, Ebül-Fütûh Şihâbüddîn Yahyâ b. Abyssinian b. Emîrek es-Sühreverdî el-Maktûl d. 5871191 says that wisdom first appeared with Hermes and then gave life to ancient Greece and ancient Iran. It is accepted that Hermes, a historical personality, received this wisdom and spread it to the earth by contacting with the creator. Thus, it is accepted that this wisdom, which is considered divine and eternal, spread to ancient Greece in the West and ancient Iran in the East. After Islam, many thinkers composed original works by combining wisdom and philosophy with their own understanding of culture and civilization. Among these philosophers, Suhrawardi is one of the important names who refer to eternal knowledge with the originality of his works and the sources they are based on. Suhrawardi says that he is the heir of this wisdom, which he believes comes from ancient Greece and ancient Iran. As a matter of fact, according to Suhrawardi, the philosophy of Ishraq is the philosophy of ancient Iran and ancient Greece, and he states that he revives this philosophy. The subject of this article is the ancient Iranian sources, seen by Suhrawardi as the Eastern side of eternal wisdom. This study is limited to the influence of Keyûmers, Ferîdun, Keyhüsrev and Zarathustra, who are seen as wise kings in ancient Iran, on Suhrawardi texts. After revealing how Keyûmers, Ferîdun and Keyhüsrev in ancient Iran were discussed in Pahlavi texts and in the post-Islamic period, the way some concepts of the Zoroastrian tradition were used by Suhrawardî was included. Thus, by tracing the traces of these traditions and names in the philosophy of Ishraq, an attempt was made to reveal the position in which they were seen by Suhrawardi. It was tried to be given by comparative method what kind of a position Suhrawardi gave to these traditions and names in the philosophy of Ishraq. Knowing Suhrawardis relationship with ancient Iranian thought is important in terms of detecting the traces of the ancient Iranian dimension of eternal wisdom in Ishraq philosophy. So much so that one of the reasons that brought Suhrawardi to the court process in Aleppo was the accusations that he was using ancient Iranian and Zoroastrian concepts even though he was a Muslim. Suhrawardi, on the other hand, believed that he emphasized the supra-historical nature of eternal wisdom by including concepts and symbols used in ancient Iran in his works. Knowing the thought structures of the ancient Iranian sages and determining the way Suhrawardi evaluated the concepts and symbols inherited from this thought are important in terms of revealing the intellectual-historical context of Ishraq philosophy. The relationship between ancient Iran and Suhrawardi texts aims to contribute to the study of the philosophy of Suhrawardi and Ishraq.

 Those who pursue knowledge and truth have not hesitated to spend their lives in this search. Philosophers who emphasize eternal wisdom have stated that this wisdom exists constantly, and, in this respect, it is a universal knowledge. One of these thinkers, the founder of the Ishraq philosophy, Ebül-Fütûh Şihâbüddîn Yahyâ b. Abyssinian b. Emîrek es-Sühreverdî el-Maktûl d. 5871191 says that wisdom first appeared with Hermes and then gave life to ancient Greece and ancient Iran. It is accepted that Hermes, a historical personality, received this wisdom and spread it to the earth by contacting with the creator. Thus, it is accepted that this wisdom, which is considered divine and eternal, spread to ancient Greece in the West and ancient Iran in the East. After Islam, many thinkers composed original works by combining wisdom and philosophy with their own understanding of culture and civilization. Among these philosophers, Suhrawardi is one of the important names who refer to eternal knowledge with the originality of his works and the sources they are based on. Suhrawardi says that he is the heir of this wisdom, which he believes comes from ancient Greece and ancient Iran. As a matter of fact, according to Suhrawardi, the philosophy of Ishraq is the philosophy of ancient Iran and ancient Greece, and he states that he revives this philosophy. The subject of this article is the ancient Iranian sources, seen by Suhrawardi as the Eastern side of eternal wisdom. This study is limited to the influence of Keyûmers, Ferîdun, Keyhüsrev and Zarathustra, who are seen as wise kings in ancient Iran, on Suhrawardi texts. After revealing how Keyûmers, Ferîdun and Keyhüsrev in ancient Iran were discussed in Pahlavi texts and in the post-Islamic period, the way some concepts of the Zoroastrian tradition were used by Suhrawardî was included. Thus, by tracing the traces of these traditions and names in the philosophy of Ishraq, an attempt was made to reveal the position in which they were seen by Suhrawardi. It was tried to be given by comparative method what kind of a position Suhrawardi gave to these traditions and names in the philosophy of Ishraq. Knowing Suhrawardis relationship with ancient Iranian thought is important in terms of detecting the traces of the ancient Iranian dimension of eternal wisdom in Ishraq philosophy. So much so that one of the reasons that brought Suhrawardi to the court process in Aleppo was the accusations that he was using ancient Iranian and Zoroastrian concepts even though he was a Muslim. Suhrawardi, on the other hand, believed that he emphasized the supra-historical nature of eternal wisdom by including concepts and symbols used in ancient Iran in his works. Knowing the thought structures of the ancient Iranian sages and determining the way Suhrawardi evaluated the concepts and symbols inherited from this thought are important in terms of revealing the intellectual-historical context of Ishraq philosophy. The relationship between ancient Iran and Suhrawardi texts aims to contribute to the study of the philosophy of Suhrawardi and Ishraq.

 Those who pursue knowledge and truth have not hesitated to spend their lives in this search. Philosophers who emphasize eternal wisdom have stated that this wisdom exists constantly, and, in this respect, it is a universal knowledge. One of these thinkers, the founder of the Ishraq philosophy, Ebül-Fütûh Şihâbüddîn Yahyâ b. Abyssinian b. Emîrek es-Sühreverdî el-Maktûl d. 5871191 says that wisdom first appeared with Hermes and then gave life to ancient Greece and ancient Iran. It is accepted that Hermes, a historical personality, received this wisdom and spread it to the earth by contacting with the creator. Thus, it is accepted that this wisdom, which is considered divine and eternal, spread to ancient Greece in the West and ancient Iran in the East. After Islam, many thinkers composed original works by combining wisdom and philosophy with their own understanding of culture and civilization. Among these philosophers, Suhrawardi is one of the important names who refer to eternal knowledge with the originality of his works and the sources they are based on. Suhrawardi says that he is the heir of this wisdom, which he believes comes from ancient Greece and ancient Iran. As a matter of fact, according to Suhrawardi, the philosophy of Ishraq is the philosophy of ancient Iran and ancient Greece, and he states that he revives this philosophy. The subject of this article is the ancient Iranian sources, seen by Suhrawardi as the Eastern side of eternal wisdom. This study is limited to the influence of Keyûmers, Ferîdun, Keyhüsrev and Zarathustra, who are seen as wise kings in ancient Iran, on Suhrawardi texts. After revealing how Keyûmers, Ferîdun and Keyhüsrev in ancient Iran were discussed in Pahlavi texts and in the post-Islamic period, the way some concepts of the Zoroastrian tradition were used by Suhrawardî was included. Thus, by tracing the traces of these traditions and names in the philosophy of Ishraq, an attempt was made to reveal the position in which they were seen by Suhrawardi. It was tried to be given by comparative method what kind of a position Suhrawardi gave to these traditions and names in the philosophy of Ishraq. Knowing Suhrawardis relationship with ancient Iranian thought is important in terms of detecting the traces of the ancient Iranian dimension of eternal wisdom in Ishraq philosophy. So much so that one of the reasons that brought Suhrawardi to the court process in Aleppo was the accusations that he was using ancient Iranian and Zoroastrian concepts even though he was a Muslim. Suhrawardi, on the other hand, believed that he emphasized the supra-historical nature of eternal wisdom by including concepts and symbols used in ancient Iran in his works. Knowing the thought structures of the ancient Iranian sages and determining the way Suhrawardi evaluated the concepts and symbols inherited from this thought are important in terms of revealing the intellectual-historical context of Ishraq philosophy. The relationship between ancient Iran and Suhrawardi texts aims to contribute to the study of the philosophy of Suhrawardi and Ishraq.

 Bilginin ve hakikatin peşinde olanlar bu arayışlarında ömürlerini harcamaktan geri durmamışlardır. Bu bağlamda bilginin herhangi bir zamana ve mekâna özgü olmadığını belirtmişlerdir. Ezelî hikmete vurgu yapan filozoflar bu hikmetin sürekli olarak var olduğunu, bu bakımdan evrensel bir bilgi olduğunu belirtmişlerdir. Ezelî bilginin peşindeki düşünürlerden biri olan İşrâk felsefesinin kurucusu Ebül-Fütûh Şihâbüddîn Yahyâ b. Habeş b. Emîrek es-Sühreverdî el-Maktûl öl. 5871191 hikmetin ilk olarak Hermes ile ortaya çıktığını ve ardından antik Yunan ve antik İrana can verdiğini söyler. Tarihsel bir kişilik olan Hermesin tanrısal olan ile irtibata geçmek suretiyle bu hikmeti alıp yeryüzüne yaydığı kabul edilir. Böylece ilahî ve ezelî kabul edilen bu hikmetin Batıda antik Yunana ve Doğuda antik İrana yayıldığı kabul edilmektedir. İslâmdan sonra birçok düşünür hikmet ve felsefeyi kendi kültür ve medeniyet anlayışları ile mezcederek özgün eserler telif etmişlerdir. Bu filozoflar arasında kendi eserlerinin özgünlüğü ve dayandığı kaynaklar ile ezelî bilgiye referansta bulunan önemli isimlerden biri de Sühreverdîdir. Sühreverdî antik Yunan ve antik İrandan geldiğine inandığı bu hikmetin varisi olduğunu söyler. Nitekim Sühreverdîye göre İşrâk felsefesi antik İranın ve antik Yunanın felsefesidir ve kendisi bu felsefeyi tekrar ihyâ ettiğini belirtmektedir. Bu makalenin konusu Sühreverdî tarafından ezelî hikmetin Doğu yakası olarak görülen antik İran kaynaklarıdır. Bu çalışma antik İrandaki bilge krallar olarak görülen Keyûmers, Ferîdun, Keyhüsrev ve Zerdüştün Sühreverdî metinlerine etkisi ile sınırlandırılmıştır. Antik İrandaki Keyûmers, Ferîdun ve Keyhüsrevin Pehlevî metinlerinde ve İslâm sonrası dönemde nasıl ele alındığı ortaya konulduktan sonra Zerdüştî geleneğin bazı kavramlarının Sühreverdî tarafından kullanılma biçimine yer verildi. Böylece bu gelenek ve isimlerin İşrâk felsefesindeki izleri sürülerek Sühreverdî tarafından hangi konumda görüldükleri ortaya konulmaya çalışıldı. Sühreverdînin bu gelenek ve isimlere İşrâk felsefesinde nasıl bir konum verdiği karşılaştırmalı yöntem ile verilmeye çalışıldı. Sühreverdînin antik İran düşüncesi ile olan ilişkisinin bilinmesi ezelî hikmetin antik İran boyutunun İşrâk felsefesindeki izlerinin tespit edilmesi açısından önemlidir. Öyle ki Sühreverdîyi Halepte mahkeme sürecine götüren gerekçelerden biri de Müslüman olmasına rağmen antik İran ve Zerdüştî kavramları kullanıyor olmasına yönelik ithamlardır. Sühreverdî ise antik İranda kullanılan kavram ve sembollere eserlerinde yer vermek suretiyle ezelî hikmetin tarih üstü oluşuna vurgu yaptığına inanıyordu. Antik İran bilgelerinin düşünce yapılarının bilinmesi ve bu düşünceden tevarüs eden kavram ve sembollerin Sühreverdî tarafından değerlendirme biçiminin tespit edilmesi İşrâk felsefesinin fikrî-tarihsel bağlamının ortaya konulması açısından önemlidir. Nitekim Sühreverdînin bahsi hikmet ile zevki hikmetin bir arada olmasına yönelik yapmış olduğu vurgunun arka planı ve kökenleri antik medeniyetlerde aranmalıdır. Antik İranın Sühreverdî metinleri ile ilişkisi Sühreverdî ve İşrâk felsefesi incelemelerine katkı sunmayı hedeflemektedir.

Makale detayları

The Ancient Iranian Sources of the Ishraq Philosopher Suhrawardi

Yazarlar:

Rıdvan Yıldız

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

Ortaçağ Felsefesi

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.6 Issue 2, pp.135-155

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001306160

pISSN:

2667-7717

Ishraq Philosophy

Suhrawardi

Ancient Iran

Light

Eternal Wisdomİşrak Felsefesi

Sühreverdî

Antik İran

Nur

Ezeli Hikmet

Sayı

Makale detayları

Yazarlar: Rıdvan Yıldız

Yayıncı: Mus Alparslan University

Ana Başlıklar: Ortaçağ Felsefesi

Dergi: Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.6 Issue 2, pp.135-155

Belge Tipi: Makale

Yayın Tarihi: 12/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001306160

pISSN: 2667-7717

Sayı

Yazarlar:

Rıdvan Yıldız

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

Ortaçağ Felsefesi

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.6 Issue 2, pp.135-155

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001306160

pISSN:

2667-7717