This thesis examines the interpretive tradition of Mullā Ṣadrā in the context of the schools of Tehran and Qum. Mullā Ṣadrā’s transcendental philosophy (al-ḥikmah al-mutaʿālīyah or ḥikmat) avails itself to a number of readings; however, this thesis focuses on the philosophical and mystical (ʿirfānī) readings in terms of their development, transmission and their impact on how ḥikmat is understood in the modern Iranian seminary (ḥawza). The way in which a text is read in the ḥawza has great implications for the development of ideas, as the ḥawza uses a text based system to train students in a particular field. While both readings were studied by the majority of transcendental philosophers (ḥukamāʾ) in the school of Tehran, the school of Qum saw a greater separation between the readings and I show that for a number of reasons, including the introduction of seminal texts written by ʿAllāmah Ṭabāṭabāʾī, a preference developed for a more philosophical reading of transcendental philosophy. I examine evidence for the different preferences of the ḥukamāʾ for either a more philosophical or ʿirfānī reading of ḥikmat through an examination of their writings on the subjects of existence (wujūd), guardianship (walāyah) and resurrection (maʿād) which act as case studies. The theoretical implications of both approaches are examined in each chapter as well as their interdependence. The schools of Tehran and Qum built on Mullā Ṣadrā’s framework and provided new interpretations of important issues. Apart from the intricate discussions on the core aspects of ḥikmat, Muḥammad Riżā Qumshihī’s masterful examination of the Seal of the Saints and ʿAlī Mudarris Zunūzī’s philosophy of bodily resurrection are examples of a thriving interpretive tradition in Iran and constitute significant developments of important philosophical and ʿirfānī concepts from the ideas of their predecessors.

Depuis leur expulsion de la Terre sainte après la destruction du Second Temple (70 C.E.), les Juifs ne cessèrent d'espérer y retourner. Au fil des siècles, se développèrent plusieurs mouvements d'immigration (l'ʼaliyāh) motivés souvent par des aspirations millénaires. Les plus marquants sont ceux de Tossaphistes de France et d'Angleterre durant le XIIIème siècle, et par la suite de Juifs d'Espagne qui immigrèrent en Terre sainte après l'expulsion de 1492. En 1700, Rabbi Juda ha-Ḥasid (1660-1700) organisa une ʼaliyāh collective en provenance d'Europe de l'Est, dirigée vers Jérusalem. Plus tard, à partir de 1760 se formèrent plusieurs mouvements d' ʼaliyāh tant de disciples de Rabbi Israel Baal Shem Tov (1690-1760) - les ḥasidim, que ceux de Rabbi Eliyahu- le Gaon de Vilna (1720-1797)- les pĕrūšīm. La première partie de cette étude analyse les motivations de ces mouvements, et met en lumière la doctrine rédemptrice du Gaon de Vilna à travers une recherche originale de sa biographie et de ses ouvrages novateurs. Dans sa deuxième partie, elle analyse comment les disciples du Gaon mirent en pratique en Terre sainte les enseignements de leur maître. Afin de saisir la portée de leurs actions, il est nécessaire de comprendre le contexte géopolitique de l'Empire ottoman et de la Palestine du début du XIXème siècle, ainsi que la particularité des Capitulations régissant le statut des étrangers. Cette étude montre comment les pĕrūšīm surent agir de façon efficace et très innovante face aux problèmes majeurs de l'implantation juive en Terre d’Israël, notamment en ce qui concerne les relations avec le pouvoir ottoman local et avec les représentants des Puissances et les consuls européens, le développement économique et la création d'un système scolaire nouveau. / Since their expulsion from the Holy Land after the destruction of the Second Temple (70 C.E.), the Jews did not cease to hope to return. Over the centuries, immigration movements (Aliyot) grew, often motivated by millennia aspirations. The most notable are those of the Tossafists of France and England during the 13th century, and later, the Jews of Spain who immigrated to the Holy Land after the expulsion of 1492. In 1700, Rabbi Judah ha-Hasid (1660-1700) organized a collective Aliyah from Eastern Europe to Jerusalem. Later, from 1760, several Aliyah movements emerged such as the immigration of the disciples of Rabbi Israel Baal Shem Tov (1690-1760), known as the Hasidim, and of the disciples of Rabbi Eliahu, the Vilna Gaon (1720-1797), known as the Perushim. The first part of this study analyzes the motivations of these movements, and highlights the redemptive doctrine of the Vilna Gaon through original research on his biography and his innovative works. In its second part, the study analyzes how the Gaon's disciples put the teachings of their master into practice in the Holy land. To grasp the significance of their actions, it is necessary to understand the geopolitical context of the Ottoman Empire and Palestine from the early 19th century, and the particularity of the "Capitulations" governing the status of foreigners. This study shows how the Perushim knew how to act effectively and very innovatively concerning the major challenges which the Yishuv, the Jewish settlement, faced. Among the areas of activity in which the disciples of the Gaon involved themselves were the relations with the ottoman local government and with representatives of the Powers, economic development and the creation of a unique educational system.