Suhrawardi's interpretation of Avicenna's philosophical anthropology greatly depends on the Peripatetic system, in spite of its novel light motif and the faculty of imagination's predominance. His definition of the soul does not depart significantly from Avicenna's: its definition as an entelechy and a substance, its incorporeality, its pre-existence, or the role of the vital spirits---pneumata. However, he criticizes the materialism implied in a number of Avicennan theses. At issue is the ontological unity of the soul that Suhrawardi perceives to be jeopardized by the localization in the body of the representative faculties---the active and passive imaginations and the estimation---and their objects. After criticizing the "extramissive" and the "intromissive" theories of vision, Suhrawardi introduces his own illuminative theory in an effort to simultaneously account for mystical vision. He also reduces Avicenna's faculties responsible for representation to a single faculty, focusing on the soul's role in perception. Suhrawardi analyses self-knowledge, discussing the primary awareness of one's own existence, self-identity, the unmediated character of this type of knowledge, and the issue of individuation. At the conceptual level, intellection is logically prior to imagination, while discussions about the active intelligence, its functions, and the conjunction of the rational soul---the Isfahbad-light---with the active intelligence---the light principle---still remain Avicennan. Epistemological concepts such as intuition and mystical contemplation become central in the debate over the primacy of mystical knowledge over philosophical knowledge. Suhrawardi's and Avicenna's discussions about the nature of prophetic knowledge are then contrasted with the nature of mystical knowledge by introducing the negative and positive functions of the faculty of imagination, namely, its role in the particularization of universal truths and its mimetic function. The survival of th

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This is a comparative study of the epistemology of Suhrawardi and Mulla Sadra Shi razi, two Muslim thinkers of the 6th/12th and 11th/17th century. It focuses on two main issues: Illuminative theory of knowledge and, in the framework of this theory, Mulla Sadra's doctrine of knowledge by presence (al-'ilm al-huduri) studied in the context of his philosophical system (al-hikmah al-muta'ali yah). I have also discussed his methodology which is multidimensional. / The aim of this study is not to elaborate on Mulla Sadra's theory of knowledge in general, but rather to present what Mulla Sadra meant by knowledge by presence, al-'ilm al-huduri. However, it is my opinion that his doctrine of knowledge by presence is the corner stone of his epistemological system. In the light of this doctrine, he gives a new definition of knowledge, a novel interpretation of its division into al-'ilm al-huduri and al-'ilm al-husuli, and, finally, a systematic chain of various kinds of knowledge by presence (e.g., self-knowledge, God's knowledge of His Essence and God's knowledge of things). These three aspects of his doctrine have been surveyed and, in comparing them with Suhrawardi's theory, evaluated in this thesis.

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This study is an attempt to bring to light an important Ottoman Turkish work of theosophy entitled Ïtâl]ü'I-l:fikem (Elucidation of Wisdoms), written by Ismall An~aravT (d. 1631) as a commentary on the treatise Hayakil al-Nür (The Temples of Ught) by Shihàb al-Din Suhrawardl (d. 1191). The study consists of three main parts. The first part provides a detailed account of the life and works of the author, An~aravT, with an emphasis on his scholarship in the context of the Ottoman learned class. The second part, which is the main body of this research, presents a chapter by chapter analysis of the significant issues discussed in An~aravl's commentary, in comparison with the commentary of JalaJ al-Dln Oawwani (d. 1502), by whom he seems to be influenced. This section is an investigation of An~aravT's reformulation of Ishrâqi wisdom within the framework of his orthodox mystical views. In the last part, on the basis of ail available manuscripts, which are collated, a reliable text for edition is established. / Cette étude est faite dans le but de faire connaître un travail important de théosophie, intitulé Îzahu-l-hikem(Élucidations des Sagesses) écrit par Isma'il Ankaravi (m. 1631) en turc ottoman comme commentaire du traité intutilé Hayakil al-Nûr (Les Temples de Lumière), écrit par Shi hab al- Dm SuhrawardT (m. 1191). Cette étude consiste en trois parties. La première partie traite en détail de la vie et des livres de l'auteur Ankaravi, en insistant surtout sur sa personnalité intellectuelle dans le contexte de la classe des intellectuels Ottomans. La deuxième partie est la partie la plus importante de cette recherche, elle présente, chapitre par chapitre, une analyse des sujets significatifs discutés dans le commentaire d'An~aravi d'une façon comparée avec celui de Jalal al-DTn Dawwanl (m. 1502), par qui il semble avoir été influencé. De plus, cette section est un approfondissement de la compréhension d'An~aravT, dans le cadre de sa vision mystique et orthodoxe, de la sagesse ishraqie. Dans la dernière partie, tous les manuscrits accessibles sont collationnés en vue d'une édition critique.

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