L'ere de l'homme parfait, l'ecole d'ibn 'arabi en iran aux 13eme et 14eme siecles

The perfect men era, the school of ibn 'arabi in iran in the 13th and 14th centuries

• Auteur / Autrice : Omar Benaïssa
• Direction : Charles Henri de Fouchécour
• Type : Thèse de doctorat
• Discipline(s) : Sciences des religions
• Date : Soutenance en 1998
• Etablissement(s) : Paris 3

Mots clés

Mots clés contrôlés

Soufisme

Philosophie arabe

Mots clés libres

Philosophie arabe

Soufisme

Résumé

La diffusion de l'enseignement de muhyi al-din ibn 'arabi (ob. 638/1240) surnomme le shaykh al-akbar, le plus grand des maitres du soufisme, - dans l'aire culturelle persanophone, iran et monde peripherique, etait chose faite des la fin du 7eme siecle de l'hegire/debut du xiveme. L'oeuvre etait parvenue materiellement, les copies en circulaient, et des maitres s'etaient specialises dans son enseignement. Elle s'est vite imposee comme la doctrine de l'islam. Quelles sont les raisons de cette diffusion? quelles sont les motivations profondes de ses promoteurs? peut-on l'expliquer par des facteurs externes ou mettant en cause l'inspiration personnelle de son fondateur? apres la definition des criteres de la recherche, nous donnons un apercu des themes de l'enseignement akbarien tels qu'ils ressortent des premiers commentateurs du fusus al- hikam autour duquel s'est effectuee la pensee akbarisante, themes de l'etre, precisement de l'etre absolu, al-wujud al-mutlaq, qui se deploie dans ses differents degres, la wahdat al-wujud, unicite de l'etre, expression designant la doctrine d'ibn 'arabi, la walaya (saintete) et son corollaire l'homme parfait, al-insan al-kamil, idee majeure introduite par l'enseignement akbarien. Puis nous abordons les transmetteurs. Certains sont connus, et font l'objet de monographies. Nous accordons une attention particuliere a sadr al-din al-qunawi (673/1274), disciple du shaykh al-akbar, et artisan de cette diffusion, grace au noyau qui s'est constitue autour de lui a qonya, en anatolie, alors metropole intellectuelle du monde persanophone. Il a assure l'ancrage de l'enseignement de son maitre dans les milieux pensants.

The spreading of the teachings of muhy al-din ibn 'arabi (d. 640h. /1240) well-known as the shaykh al-akbar, the greatest of the sufi masters, in the persian speaking cultural area, - iran and surrounding world -, was already achieved by the end of the 7th/14th century. The works reached that area, copies widely circulated and masters were specializing in that teaching. It soon imposed itself as the doctrine of islam for many thinkers of that time. The issue which remains unsolved today is that of the true causes of this rapid spreading, and the deep motivations of the promoters of this doctrine. This implies the study of its roots. In others words, is it original or should one look for an unsaid inspiration of its author? after a methodological introduction and a definition of the criterias for the research, we give a glimpse of the main themes dealt with in the teachings of ibn arabi's school as they appear in the works of the first commentators of the fusus al-hikam, the book which were used as the summary of that teaching. Being, and more precisely absolute being, al-wujud al-mutlaq which displays itself in differents degrees; unity of being, wahdat al-wujud, an expression which is generally used to designate the thought of ibn 'arabi; sainthood, walaya and its corollary, the perfect man, al-insan al-kamil, are among the major ideas introduced by ibn 'arabi's school. In a second part, we introduce the transmitters of these teachings in that area according to our criterias. We give a particular attention to sadr al-din al-qunawi (673/1274) the foremost disciple of ibn 'arabi, the main agent of that diffusion, thanks to the nucleus of students gathered around him in qonya, then the intellectual capital of the farsi speaking world. He strived to ensure to his master's thought a deep influence in the intellectual milieu of the moslem society.