जलालुद्दीन दवानी
जलालुद्दीन दवानी का मत था कि कड़े अर्थ में अस्तित्व केवल ईश्वर है, जबकि सृजित वस्तुएँ उससे अपने संबंध के कारण अस्तित्ववान हैं; तर्क में उन्होंने कहा कि झूठे का कथन वास्तविक कथन नहीं है, और नीति में उन्होंने शासकों को सिखाया कि न्याय समाज को जोड़े रखता है।
पृष्ठभूमि
काज़रून के पास दवान के दार्शनिक, धर्मशास्त्री और क़ाज़ी, जिन्होंने क़रा क़ोयुनलू और आक़ क़ोयुनलू शासकों के अधीन शीराज़ में पढ़ाया और उस्मानी सुल्तान बायज़ीद द्वितीय को अपनी रचनाएँ समर्पित कीं: सद्रुद्दीन दश्तकी के साथ लंबी प्रतिद्वंद्विता में – जो तूसी के “धर्मशास्त्र का सार” पर क़ूशजी की टीका की हाशिया-टिप्पणियों में चली – उन्होंने अस्तित्व, सत्य और झूठे के विरोधाभास पर विचार किया; उनका “जलाली नीतिशास्त्र” फ़ारसी नीतिग्रंथों का आदर्श बना, और उन्होंने सुहरवर्दी के “प्रकाश के मंदिरों” पर टीका लिखी।
मुख्य विचार
- केवल ईश्वर ही अस्तित्व है; वस्तुएँ उसी से अस्तित्ववान हैं
- झूठे का कथन कोई कथन ही नहीं
- शासकों के लिए व्यावहारिक दर्शन
- प्रकाश-दर्शन और पेरिपेटेटिक दर्शन का मेल
प्रभाव
जिनसे प्रभावित 4
सुहरवर्दी
जिनसे प्रभावित
Al-Dawani wrote a commentary on Suhrawardi’s Temples of Light (Shawākil al-ḥūr), reading the hierarchy of lights through Ibn Sina. al-Dawani, Shawākil al-ḥūr fī sharḥ Hayākil al-nūr (Madras 1953); SEP “Suhrawardi”; SEP “Arabic and Islamic Mysticism”
साक्ष्य: AI मसौदा
सुहरवर्दी › 1154–1191
नासिरुद्दीन तूसी
जिनसे प्रभावित
Al-Dawani modelled his Jalalian Ethics on al-Tusi’s Nasirean Ethics, and he developed much of his philosophy in glosses on al-Qushji’s commentary on al-Tusi’s Abstract of Theology. TDV İslâm Ansiklopedisi, “Ahlâk-ı Alâî”; R. Pourjavady, in K. El-Rouayheb and S. Schmidtke (eds.), The Oxford Handbook of Islamic Philosophy (2017), ch. 19; SEP “The Liar Paradox in Arabic and Islamic Philosophy”
साक्ष्य: AI मसौदा
नासिरुद्दीन तूसी › 1201–1274
अज़ुदुद्दीन ईजी
जिनसे प्रभावित
Al-Dawani wrote a commentary on al-Iji’s ʿAdudi Creed that was itself glossed for centuries, among others by Muhammad Abduh. al-Dawani, Sharḥ al-ʿAqāʾid al-ʿAḍudiyya (printed Cairo 1905 with the glosses of al-Siyalkuti and Abduh)
साक्ष्य: AI मसौदा
अज़ुदुद्दीन ईजी › 1281–1355
सैयद शरीफ़ जुरजानी
जिनसे प्रभावित
Al-Dawani, a student of al-Jurjani’s students, treated him as an authority and appealed to his view in the dispute with Dashtaki over the Liar paradox. SEP “The Liar Paradox in Arabic and Islamic Philosophy” (2026), §3.5; R. Pourjavady, Philosophy in Early Safavid Iran (2011)
साक्ष्य: AI मसौदा
सैयद शरीफ़ जुरजानी › 1340–1413
जिन्हें प्रभावित किया 2
किनालीज़ादे अली चेलेबी
जिन्हें प्रभावित किया
Kınalızade drew on al-Dawani’s Jalalian Ethics, alongside al-Tusi’s Nasirean Ethics, in his Ethics of Ali (1564). TDV İslâm Ansiklopedisi, “Ahlâk-ı Alâî” (A. Kahraman)
साक्ष्य: AI मसौदा
किनालीज़ादे अली चेलेबी › 1510–1572
मुहम्मद अब्दुह
जिन्हें प्रभावित किया
As a student in 1876, under al-Afghani, Muhammad Abduh wrote an extended supercommentary on al-Dawani’s commentary on al-Iji’s ʿAdudi Creed, printed in 1905. M. Abduh, Ḥāshiya ʿalā Sharḥ al-Dawānī li-l-ʿAqāʾid al-ʿAḍudiyya (Cairo 1905); R. Wisnovsky, research project on Abduh’s supercommentary
साक्ष्य: AI मसौदा
मुहम्मद अब्दुह › 1849–1905
कृतियाँ
- लगभग 1475जलाली नीतिशास्त्र (अख़लाक़-ए-जलाली)
आक़ क़ोयुनलू दरबार के लिए लिखी गई व्यावहारिक दर्शन की फ़ारसी रचना: तूसी के “नासिरी नीतिशास्त्र” के आदर्श पर नीति, गृहस्थी और राज्य, परंतु क़ुरआनी और सूफ़ी सामग्री अधिक; यह ईरान, भारत और उस्मानी साम्राज्य में बहुत पढ़ी गई।
सुहरवर्दी के छोटे ग्रंथ “प्रकाश के मंदिर” पर टीका: शरीर और आत्मा, अनिवार्य सत्ता और प्रकाशों का पदानुक्रम, पैग़म्बरी और आत्मा की वापसी, इब्न सीना के दर्शन के प्रकाश में पढ़े गए; ग़ियासुद्दीन दश्तकी ने इसका उत्तर एक प्रति-टीका से दिया।
मत
Al-Dawani is on the map as a leading philosopher of the school of Shiraz, which in the fifteenth and sixteenth centuries kept philosophy, theology and Illuminationism in close conversation. Much of his thought took shape in a long rivalry with Sadr al-Din Dashtaki, carried on in letters and in competing glosses on ʿAli al-Qushji’s commentary on Nasir al-Din al-Tusi’s Abstract of Theology (Tajrīd al-iʿtiqād). One subject was the Liar paradox, to which both wrote separate treatises: al-Dawani argued that “What I am saying now is false” is not a statement at all, because it does not imitate any relation in reality. In metaphysics he held that existence in the strict sense is God alone, while everything else is “existent” by its relation to that existence – a view that Dashtaki accused of mixing philosophy and Sufism; later literature calls it the “taste of deification” (dhawq al-taʾalluh), and Mulla Sadra took it up in an early work before moving beyond it. Whether al-Dawani was simply an ontological monist is disputed. His commentary on Suhrawardi’s Temples of Light read the Illuminationist hierarchy of lights through Ibn Sina, and Ghiyath al-Din Dashtaki answered it with a counter-commentary. His Jalalian Ethics (Akhlāq-i Jalālī) reworked al-Tusi’s Nasirean Ethics – ethics, household and state – with more Qur’anic and Sufi material and became a model for later Persian and Ottoman works, including Kınalızade’s Ethics of Ali. His commentary on al-Iji’s ʿAdudi Creed remained in use for centuries; the young Muhammad Abduh wrote a supercommentary on it in 1876.
जीवन और संदर्भ
Jalal al-Din Muhammad ibn Asʿad al-Dawani was born in 1426 or 1427 in Davan near Kazerun in Fars, the son of a judge. He studied with his father and then in Shiraz, where his first work, a commentary on al-Baydawi’s Qur’an commentary, is dated 1449. In the 1460s he briefly served as head of religious affairs for the Qara Qoyunlu governor of Fars and accompanied Jahan Shah on the campaign against Uzun Hasan, which ended in Jahan Shah’s defeat in 1467. He soon entered the service of the victorious Aq Qoyunlu and became chief judge of Fars under Yaʿqub Beg. He dedicated works to the Ottoman sultan Bayezid II and to rulers in India and grew rich from their gifts, but in 1498 or 1499 his property was confiscated. He spent his last years in small towns south of Shiraz and died in 1502; he was buried in Davan.
अन्य प्रमुख कृतियाँ
- Jalalian Ethics (Akhlāq-i Jalālī, also Lawāmiʿ al-ishrāq fī makārim al-akhlāq)
- Shapes of the Houris: Commentary on Suhrawardi’s Temples of Light (Shawākil al-ḥūr)
- Old and New Glosses on al-Qushji’s commentary on al-Tusi’s Tajrīd al-iʿtiqād
- Commentary on al-Iji’s ʿAdudi Creed (Sharḥ al-ʿAqāʾid al-ʿAḍudiyya)
- Treatise on the paradox of the irrational root (the Liar paradox)
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