چکیده:
Based on the reading of some orientalists and researchers of Avicenna's works, the structure of the Avicennian intellectual system is essentially considered a purely rational school; whereas Avicenna's Oriental Wisdom can be regarded as the first step in distinguishing between Aristotelian philosophy and mere discursive wisdom from Eastern aesthetic and intuitive wisdom. From the perspective of researchers such as Dimitri Gutas, Avicennian wisdom is considered devoid of mystical and intuitive subtleties, to the extent that he does not find Ibn Sina's Maqamat al-Arifin, with its vast mystical and illuminationist scope, to be a mystical work, and he seeks to prove that Avicennian wisdom consists of 'peripatetic philosophy.' By overlooking clear historical clues as well as the symbolic and metaphysical dimensions of the term 'Mashriq' (the East), he has explicitly risen in independent reasoning against the text. In this field, we attempt to describe and critique the views of Dimitri Gutas based on the teachings of Illuminationist wisdom, by paying attention to the aspects of cognitive affinity between Bu Ali and Suhrawardi and by explaining the essential commonalities between Oriental Wisdom and Illuminationist Wisdom. The research findings indicate that from Bu Ali's perspective, Oriental Wisdom expresses truths beyond what the Peripatetics have said, and Suhrawardi's Illuminationist wisdom is also a wisdom that revives Eastern thought.
خلاصه ماشینی:
From the perspective of researchers such as Dimitri Gutas, Avicennian wisdom is considered devoid of mystical and intuitive subtleties, to the extent that he does not find Ibn Sina's Maqamat al-Arifin, with its vast mystical and illuminationist scope, to be a mystical work, and he seeks to prove that Avicennian wisdom consists of the conventional Peripatetic philosophy, and by overlooking clear historical clues as well as the symbolic and metaphysical dimensions of the term 'Mashriq' (the Orient), he has explicitly engaged in ijtihad against the text.
The truth is that Eastern wisdom is the continuation of a steady current that has a precedent in the Iranian tradition, and the project of its revival began in the text of Islamic philosophy from Ibn Sina, and perhaps even earlier in the wisdom of Farabi, and reached perfection and maturity in the Illuminationist wisdom of Suhrawardi.
In other words, this science in Islamic philosophy from Ibn Sina, and is the Illumination that makes a sage an Illuminationist, is the continuous flow of the Mashriqiyya tradition that has been precedent in the Iranian tradition and and that he be a resident of the geographical East is not sufficient, and sages such as Plato and Pythagoras are considered Eastern due to their intuitive wisdom.
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