Rediscovering the Roots of “Sacred History” in the Teachings of Imam Ali (‘a) | ||
| پژوهشنامه کلام تطبیقی شیعه | ||
| Article 11, Volume 5, Issue 9, September 2024, Pages 307-328 PDF (1004.87 K) | ||
| Document Type: Original Article | ||
| DOI: 10.22054/jcst.2025.82964.1196 | ||
| Author | ||
| sayyed Kamal keshiknevis razavi* | ||
| non | ||
| Abstract | ||
| 1-Introduction Henri Corbin (1903–1978), a distinguished French philosopher and orientalist, dedicated much of his academic career to exploring Islamic and Iranian thought. As a scholar deeply inspired by mysticism, Corbin introduced the concept of hiérohistoire (sacred history), which transcends traditional historical boundaries by emphasizing the spiritual and metaphysical dimensions of historical events. A key question arises: How did Corbin integrate insights from Shiʿa Islam into his formulation of sacred history? Specifically, how are the teachings of Imam ʿAlī ('a), as exemplified in Nahj Al-balāgha, reflected in Corbin’s framework? This research aims to trace the conceptual roots of sacred history in the thoughts of Imam ʿAlī ('a). By employing hermeneutic and comparative methods, it analyzes the intersections between Corbin’s hiérohistoire and the philosophical and theological dimensions present in Nahj al-balāgha. The study reveals that Imam ʿAlī ('a) provides a profound and comprehensive perspective on the interplay between divine order and human agency, which significantly informs Corbin’s ideas, albeit with differing emphases. 2-Literature Review The field of hiérohistoire has attracted attention for its potential to reinterpret spiritual traditions. Studies on Corbin, such as Wekili and Kazempour (2018), highlight his reliance on Shiʿa notions of walaya (spiritual guardianship) to construct a transhistorical view of religious authority. Corbin regarded walaya as the quintessential element of Shiʿism, emphasizing its enduring metaphysical presence over historical contingencies. Parsanian and Vekilian (2014) explored Corbin’s conception of spiritual culture, asserting that he rejected historicism in favor of a metaphysical paradigm rooted in Islamic illuminationist philosophy. Similarly, Alimolhoda and colleagues (2017) analyzed Corbin’s approach to meta-history, revealing how his methodology was influenced by phenomenology and Heideggerian hermeneutics. These studies collectively underscore Corbin’s aim to transcend conventional historiography, yet they often lack a direct comparative analysis with Islamic primary texts, such as Nahj al-balāgha. Moreover, scholars like Gassimi (2013) emphasize Corbin’s efforts to foster interfaith dialogue by applying philosophical hermeneutics to uncover the esoteric dimensions shared by diverse religious traditions. This study builds on such works by situating Corbin’s hiérohistoire within the theological and ethical teachings of Imam ʿAlī (‘a), thereby filling a critical gap in the discourse. 3-Methodology This research adopts a twofold methodological approach: Hermeneutics: Drawing from Corbin’s hermeneutic principles, the study interprets key sermons from Nahj al-balāgha, particularly the first sermon, to identify themes aligned with sacred history. Comparative Analysis: By juxtaposing Corbin’s hiérohistoire with Imam ʿAlī 's ('a)discourse, the research evaluates the extent to which the former resonates with or diverges from the latter’s theological vision. Primary sources, including Nahj al-balāgha and Corbin’s writings, are supplemented with secondary analyses from both Western and Islamic scholarship to ensure a comprehensive understanding of the subject. 4-Results Spiritual Hierarchy and Sacred History Imam ʿAlī ('a), in the opening sermon of Nahj al-balāgha, articulates a divinely ordered hierarchy that governs the cosmos. He emphasizes the role of intermediaries—angels and prophets—in conveying divine knowledge. This perspective aligns with Corbin’s view of a spiritual chain (silsila) that transcends material temporality, linking the earthly and heavenly realms. However, while Corbin focuses on the mystical and esoteric dimensions, Imam ʿAlī ('a) integrates these with ethical imperatives, emphasizing human accountability in fulfilling divine will. Beyond Temporal Constraints Imam ʿAlī's ('a) depiction of history as a living testament to God’s will challenges linear conceptions of time, presenting a cyclical and eternal dimension. Corbin similarly envisions history as an ongoing spiritual narrative, yet his framework, shaped by phenomenology, often abstracts historical events into symbolic representations. In contrast, Imam ʿAlī ('a) grounds his metaphysical vision in practical and moral realities, offering a more holistic integration of material and spiritual realms. The Role of Active Imagination Corbin’s reliance on active imagination as a tool for accessing the metaphysical realm finds echoes in Imam ʿAlī's ('a) invocation of the unseen (ghayb). Both perspectives affirm the interconnectedness of material and spiritual worlds, though Corbin’s approach leans toward individual mysticism, whereas Imam ʿAlī ('a) advocates collective responsibility in realizing divine justice. Ethical Dimensions of Sacred History A key distinction lies in the ethical orientation of Imam Ali’s teachings. While Corbin’s hiérohistoire often centers on metaphysical exploration, Imam ʿAlī ('a) emphasizes the practical implications of spiritual awareness, urging humanity to act as stewards of God’s creation. This ethical dimension enriches the concept of sacred history, bridging the gap between metaphysical ideals and human action. 5-Discussion and Implications The findings highlight significant parallels between Corbin’s hiérohistoire and Imam ʿAlī's ('a)theological framework, yet they also expose critical divergences. Corbin’s emphasis on mystical experience risks overlooking the communal and ethical aspects central to Imam ʿAlī's ('a) teachings. By integrating these dimensions, sacred history can offer a more balanced perspective that accommodates both spiritual transcendence and social responsibility. This study contributes to the growing field of comparative theology by demonstrating how Islamic sources can inform and refine Western philosophical constructs. Furthermore, it underscores the need for interdisciplinary approaches that bridge phenomenology, hermeneutics, and Islamic theology to enrich contemporary understandings of sacred history. 6-Conclusion Imam ʿAlī's ('a) teachings in Nahj al-Balagha provide profound insights into the nature of history as a divine narrative, characterized by spiritual hierarchy, cyclical time, and human accountability. While Corbin’s hiérohistoire draws heavily on these principles, it remains incomplete without the ethical and communal dimensions emphasized by Imam ʿAlī ('a). By re-examining hiérohistoire through the lens of Nahj al-balāgha, this research advocates for a more integrative approach to sacred history, one that harmonizes metaphysical inquiry with moral action. | ||
| Keywords | ||
| Imam ʿAlī ('a); Nahj al-balāgha; Henri Corbin; sacred history; Shiʿa Islam; metaphysics; hermeneutics | ||
| References | ||
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Corbin, Henry. (1960). Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran. Corbin, Henry. (1986). Temple and Contemplation: A Collection of Henry Corbin's Lectures on Islamic Philosophy and Mysticism. Corbin, Henry. (1986). Livre de la Sagesse Orientale. Corbin, Henry. (1987). L’homme de lumière dans le soufisme iranien. Collection Le Soleil dans le Cœur. Corbin, Henry. (1991). En Islam iranien, aspects spirituels et philosophiques. Tome I, le Shi'isme duodécimain. Corbin, Henry. (1995). Swedenborg & Esoteric Islam: Two Studies. Corbin, Henry. (2014). History of Islamic Philosophy. Corbin, Henry. (2019). Creative Imagination in the Ṣūfism of Ibn ʻArabī. Translated by Ralph Manheim. Princeton University Press. Jambet, Christian. (1981). Henry Corbin. Cahiers de L'Herne, no. 39. Laude, Patrick. (2010). Pathways to an Inner Islam: Massignon, Corbin, Guénon, and Schuon. New York: State University of New York Press. Resources Al-Sharīf al-Raḍī,Muḥammad bin al-Ḥusayn .(1993).Nahj al-balāgha (Subhi Al-Salih).Qom: Entesharat Hijrat .[In Persian]
Shaygan, Dariush .(1992).Henry Corbin, Afagh Tafakor Ma’navi dar Islam Irani, Translated by Baqer Parham. Tehran: Entesharat Aghah ,[In Persian]. Corbin, Henry. (1998). Nameh-e Henry Corbin. Seyasat-e Khareji. No.47:pp53-58,[In Persian]. Corbin, Henry. (1960). Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran,[In Englis]. Corbin, Henry. (1986). Temple and Contemplation: A Collection of Henry Corbin's Lectures on Islamic Philosophy and Mysticism,[In Englis]. Corbin, Henry. (1986). Livre de la Sagesse Orientale,[In English]. Corbin, Henry. (1987). L’homme de lumière dans le soufisme iranien. Collection Le Soleil dans le Cœur,[In Englis]. Corbin, Henry. (1991). En Islam iranien, aspects spirituels et philosophiques. Tome I, le Shi'isme duodécimain,[In English]. Corbin, Henry. (1995). Swedenborg & Esoteric Islam: Two Studies.[In English] Corbin, Henry. (2014). History of Islamic Philosophy,[In English]. Corbin, Henry. (2019). Creative Imagination in the Ṣūfism of Ibn ʻArabī. Translated by Ralph Manheim. Princeton University Press,[In English]. Jambet, Christian. (1981). Henry Corbin. Cahiers de L'Herne, No. 39,[In English]. Laude, Patrick. (2010). Pathways to an Inner Islam: Massignon, Corbin, Guénon, and Schuon. New York: State University of New York Press,[In English].
Mousavi Gilani, Seyyed Razi. (2006). "Henry Corbin's Phenomenological Perspective on the Doctrine of Mahdism" Intezhar, No. 17 (Special Issue on the Doctrine of Mahdism 2),[In Persian]. | ||
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