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Document Details : Title: Quṭb al-Dīn Ashkevarī, un philosophe discret de la renaissance safavide Author(s): TERRIER, Mathieu Journal: Studia Iranica Volume: 40 Issue: 2 Date: 2011 Pages: 171-210 DOI: 10.2143/SI.40.2.2143390 Abstract : Dans le foisonnement de philosophes de la «renaissance safavide», Quṭb al-Dīn Ashkevarī (m. vers 1680) demeure une figure méconnue. L’importance de son encyclopédie des sages intitulée Maḥbūb al-qulūb a bien été soulignée par Henry Corbin et plusieurs historiens de la pensée en islam; mais sur sa formation, son oeuvre et sa fin, les informations restent minces et sujettes à caution, comme celle qui en fait un élève du célèbre Mīr Dāmād. L’article commence par retracer l’histoire du royaume safavide, de ses tendances et institutions religieuses, de ses mouvements philosophiques et mystiques, histoire dont notre auteur est en partie le produit. Il s’appuie ensuite sur l’édition en cours du Maḥbūb al-qulūb, comprenant la notice autobiographique de l’auteur, pour éclairer sa personnalité intellectuelle et réexaminer certaines données reçues à son sujet. S’en dégage la figure d’un penseur shī‘ite de double ascendance iranienne et arabe, féru de philosophie et d’oniromancie, animé de penchants mystiques et traditionalistes, entretenant un rapport ambigu aux autorités théologico-politiques. Sa bibliographie reconstituée vient conclure ce portrait philosophique, singulier reflet des paradoxes immanents au shī‘isme safavide. Among the innumerable philosophers who lived during the Safavid Renaissance, Quṭb al-Dīn Ashkevarī (d. ca. 1680) remains a neglected figure. The significance of his encyclopaedia of the wise known as Maḥbūb al-qulūb was put forward by Henry Corbin and several other historians of the Islamic philosophy, yet there is but little reliable information about his training, work and death, like the one that presents him as a disciple of the famous Mīr Dāmād. The article is first meant to revive the history of the Safavide kingdom, its religious trends and institutions, its philosophical and mystical movements, a history that partly produced our author. Then, it dwells upon the ongoing edition of Maḛbūb al-qulūb that comprises the author’s autobiographical note, so as to throw some light on his intellectual personality, and reassess some available data about him. What appears is the figure of a Shī‘ite thinker of a double lineage, Iranian and Arabian, with a passion for philosophy so as for oniromancy, with lively mystical and traditionalist tendencies, maintaining an ambiguous relation to the theological-political authorities. His reconstructed bibliography comes to conclude this philosophical portrait which is a singular reflection of the inherent paradoxes of the Safavide Shī‘ism. |
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