贾拉勒丁·达瓦尼

作品

• 约1475年贾拉勒伦理学

  为白羊王朝宫廷所写的波斯文实践哲学著作：以图西的《纳西尔伦理学》为范本论述伦理、家政与国家，但加入了更多《古兰经》和苏菲的材料；在伊朗、印度和奥斯曼帝国广为流传。

• 约1480年仙女之形：《光之殿》注

  对苏赫拉瓦迪短论《光之殿》的注释：身体与灵魂、必然存在者与光的等级、先知与灵魂的回归，均以伊本·西那的哲学来解读；吉亚斯丁·达什塔基以一部反注释作出回应。

立场

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.

生平与背景

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.

其他主要作品

• 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)