جستجوی مقالات مرتبط با کلیدواژه "حکمت اشراق" در نشریات گروه "علوم سیاسی"

In Suhrewardi's time, the crisis of legitimacy and the central power vacuum led him to pay special attention to the role and prestige of Iranian shahryars in realizing the identity and position of the monarchy. This position embodies the link between religion and shahryari. Suhrewardi talks about three ideal shahryars of ancient Iran in his works and considers them as examples of wise rulers who can serve as a suitable model for other rulers. The task of this research is to answer the question of what special characteristics Iranian shahryars had that made them a desirable model for other rulers in Suhrewardi's political thought. Therefore, this research seeks to answer this question by examining the role and prestige of shahryars in Suhrewardi's thought on ancient Iran and his narrative about them. The research hypothesis can be formulated as follows: the divine legitimacy and ta'alluh (attachment to God) of these shahryars were the main pillars and distinguishing features of the desired model of wise rulers according to Suhrewardi, which attracted his attention. This divine legitimacy and ta'alluh manifested itself as a divine emanation.

What shows the originality of Suhrawardi's political philosophy is his attention and determination to find a way out of the political-social crises of his era. Although some consider Suhrawardi as an idealist thinker, what makes Suhrawardi's political thought accurate is the reflection on the fact that he, by drawing an accurate picture of the chaos of his time and trying to rebuild the society, seeks a realistic reading of The current state of the society is contemporary. The present article aims to raise the question of how to describe the crisis of the political system of our contemporary society, and what solution does he propose to cure it and get out of it? He had perceived the reality of his society in such a way that deep religious divisions, prejudice and religious violence have become the basis for the division of members of the society. Suhrawardi is trying to provide a cure for such a crisis-stricken society. Based on A. Spragens search method, the hypothesis of the current research is based on the opinion that Suhrawardi, by observing the disorder of the society of his era and searching for the causes of this disorder, is of the opinion that the voids and crises created in the social foundations of his era are the basis for the emergence of And there has been an epistemic gap between wisdom and government. By explaining the current situation and delineating the desired situation, Suhrawardi seeks to restore the relationship between wisdom and government in the form of giving legitimacy to the wise ruler's government, as a solution to the crisis of the political system.

By re-reading the thought of ancient Iran and its components, Suhrawardi seeks to compensate for the semantic and identity gaps created in the social contexts of his time by adopting a new semantic model of the concept of power and its various aspects. Therefore, it can be assumed that Suhrawardi considers the cause of such semantic-identity gaps in the historical rupture that appeared in his time. A profound rift between wisdom and government that requires a systematic philosophical reconstruction. He seeks to draw a relation between the ruler and wisdom and provide the conditions for its possibility in his crisis-stricken society by dealing with the examples of the ideal ruler and explaining their characteristics in the thought of the ancient Iranians who are the bearers of wisdom and the recipients of Farkiani. The present article seeks to answer the important question of what is the relationship between wisdom and government in Suhrawardi's thought by relying on the approach of linguistic-semantic understanding attitudes and using Skinner's realistic hermeneutic method (text-based, context-based). ? For this purpose, while examining the background and time of Suhrawardi, the ontological and epistemological foundations of his philosophical system have been considered in order to gain a correct understanding of the nature of Suhrawardi's political thought. The hypothesis of the present study is that in the framework of Suhrawardi's philosophical-political system, these two fundamental and important categories have an obligatory relationship.

This article examines Suhrawardi's understanding of Ferdowsi's Shahnameh. In Iranian intellectual history, Shahnameh has always reflected Persian identity and its historical continuity in the Islamic period. Various interpretations of this Persian epic's stories and characters have been presented in Persian literature, philosophy, and mysticism. One of these interpretive schools is the Illuminationist Doctrine (Hikmat Al-Ishraq) of Suhrawardi, which is presented explicitly in his Persian treatises. This article focuses on Suhrawardi's understanding of Shahnameh and its themes, trying to emphasize aspects of it that are related to the topics of political philosophy. Among contemporary scholars, Henry Corbin was the most important thinker who paid attention to the Illuminationist philosophy and its connection with Shahnameh. In this article, using some of Corbin's reflections on what he called "the transition from the heroic epic to the mystical epic," we try to examine the political aspects of this transition in the works of Suhrawardi and, more broadly, in the history of Islamic thought in Iran.

In every era, political thought is formed based on two variables of time and place. For this reason, political thought in Iran, while enjoying Greek philosophy, has enjoyed Iranian elements such as Iran and Islamic aspects. Suhrawardi's thought, like the political thought of most Muslim thinkers, is a combination of mysticism, Islamic, Greek and Iranian elements. In fact, Suhrawardi has tried to reconcile Western, Iranian, and Islamic political elements. He emphasizes issues such as wisdom (philosopher of the king), the place of politics in salvation, the interaction between ethics and politics, the connection between the earthly and heavenly, justice and moderation.

According to Iranshahri’s political thought, king is the shadow of God on Earth (a symbolic concept) and existence of a just and charismatic king on top of government system guarantees prosperity of the country and the people’s felicity and welfare. Firdausi in his Shah-Nama (Epic of Kings) tried to reconstruct the doctrine of Ideal King and give an epic tone to it based on the demands of his time. Yet, Sohrevardi in the 6th century offered a reading of the same thought system which is referred here as “Gnostic-Illuminationist” reading of Iranshahri’s political thought. In this system “the world of imagination”, introduced by Sohrevardi, is a core concept; mythical aspect of the ideal kings in ancient narratives, such as Fereydun and Kay Khusraw, finds mystical reading, and terms like, Simorq (phoenix), Jam-e-Jahan-Bin (world-displaying cup), Mount Qaf, and so on get new interpretations. The present articles deals with Sohrevardi’s innovations in the area of Iranshahri’s political thought.

In this paper, we focus on the relationship between ontology and political thought in Moslem philosophers’ views, especially in Iran. According to ancient philosophical systems, the ontological point of view is very important, and every intellectual argumentation, including political one, must be understood in the light of ontology. Islamic political philosophy consists in an idealism that rejects the political reality and opens new ideal horizons. This political idealism is based on the ontological foundations of Islamic philosophy; therefore, understanding Islamic political philosophy implies understanding its ontological and cosmological basis. This is important for the present article, especially in this point that according to Muslem philosophers an ideal political system should be of the same system as the whole cosmos. Discussing the basis of ideaism, the present paper, as a case study, aims to show that the Illuminationist philosophy of Suhrawadi has elaborated a new ontological system, based on the Light, and therefore, it can provide a new model for ideal politics.