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    Samir Abu Samra
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    Shihab al-Din Yahya Suhrawardi, also known as Shaikh Al-Ishraq or the Master of Illumination, lived in the sixth century AH / twelfth century CE. His thoughts form a consistent and coherent philosophical system, and a close study of his writings in Persian reveals a theory of knowledge generally called 'Knowledge by Presence'. The elaborate web of myth and symbolism in Suhrawardi's philosophy articulates his theory of knowledge, an important subject in the Ishraqi school of thought. Suhrawardi, who claims first to have discovered the truth and then embarked on a path to find the rational basis of his experiential wisdom, represents a thinker who tried to reconcile rational discourse and inner purification. http://books.google.com/books?id=T-GjgDX5yXQC&source=gbs_navlinks_s Al-Suhrawardi, whose life spanned a period of less than forty years in the middle of the twelfth century ad, produced a series of highly assured works which established him as the founder of a new school of philosophy in the Muslim world, the school of Illuminationist philosophy (hikmat al-ishraq). Although arising out of the peripatetic philosophy developed by Ibn Sina, Al-Suhrawardi's Illuminationist philosophy is critical of several of the positions taken by Ibn Sina, and radically departs from the latter through the creation of a symbolic language to give expression to his metaphysics and cosmology, his 'science of lights'. The fundamental constituent of reality for al-Suhrawardi is pure, immaterial light, than which nothing is more manifest, and which unfolds from the Light of Lights in emanationist fashion through a descending order of lights of ever diminishing intensity; through complex interactions, these in turn give rise to horizontal arrays of lights, similar in concept to the Platonic Forms, which govern the species of mundane reality. Al-Suhrawardi also elaborated the idea of an independent, intermediary world, the imaginal world (alam al-mithal). His views have exerted a powerful influence down to this day, particularly through Mulla Sadra's adaptation of his concept of intensity and gradation to existence, wherein he combined Peripatetic and Illuminationist descriptions of reality. http://www.muslimphilosophy.com/ip/rep/H031.htm Trained in Avicennan Peripateticism, Shihab al-Din al-Suhrawardi (1154–1191) became the founder of an Illuminationist (ishraqi) philosophical tradition in the Islamic East. Since none of his works were translated into Latin, he remained unknown in the West; but from the 13th century onwards, his works were studied in a number of philosophical circles in the Islamic East. In the mid-20th century, Henry Corbin worked relentlessly to edit and study his writings, which led to renewed interest in Suhrawardi's works and thought, especially in the later part of the 20th century. Suhrawardi provided an original Platonic criticism of the dominant Avicennan Peripateticism of the time in the fields of logic, epistemology, psychology, and metaphysics, while simultaneously elaborating his own epistemological (logic and psychology) and metaphysical (ontology and cosmology) Illuminationist theories. His new epistemological perspective led him to critique the Avicennan Peripatetic theory of definition, introduce a theory of ‘presential’ knowledge, elaborate a complex ontology of lights, and add a fourth ‘imaginal’ world. http://plato.stanford.edu/entries/suhrawardi/

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    Shihab al-Din Yahya Suhrawardi, also known as Shaikh Al-Ishraq or the Master of Illumination, lived in the sixth century AH / twelfth century CE. His thoughts form a consistent and coherent philosophical system, and a close study of his writings in Persian reveals a theory of knowledge generally called 'Knowledge by Presence'. The elaborate web of myth and symbolism in Suhrawardi's philosophy articulates his theory of knowledge, an important subject in the Ishraqi school of thought. Suhrawardi, who claims first to have discovered the truth and then embarked on a path to find the rational basis of his experiential wisdom, represents a thinker who tried to reconcile rational discourse and inner purification. http://books.google.com/books?id=T-GjgDX5yXQC&source=gbs_navlinks_s Al-Suhrawardi, whose life spanned a period of less than forty years in the middle of the twelfth century ad, produced a series of highly assured works which established him as the founder of a new school of philosophy in the Muslim world, the school of Illuminationist philosophy (hikmat al-ishraq). Although arising out of the peripatetic philosophy developed by Ibn Sina, Al-Suhrawardi's Illuminationist philosophy is critical of several of the positions taken by Ibn Sina, and radically departs from the latter through the creation of a symbolic language to give expression to his metaphysics and cosmology, his 'science of lights'. The fundamental constituent of reality for al-Suhrawardi is pure, immaterial light, than which nothing is more manifest, and which unfolds from the Light of Lights in emanationist fashion through a descending order of lights of ever diminishing intensity; through complex interactions, these in turn give rise to horizontal arrays of lights, similar in concept to the Platonic Forms, which govern the species of mundane reality. Al-Suhrawardi also elaborated the idea of an independent, intermediary world, the imaginal world (alam al-mithal). His views have exerted a powerful influence down to this day, particularly through Mulla Sadra's adaptation of his concept of intensity and gradation to existence, wherein he combined Peripatetic and Illuminationist descriptions of reality. http://www.muslimphilosophy.com/ip/rep/H031.htm Trained in Avicennan Peripateticism, Shihab al-Din al-Suhrawardi (1154–1191) became the founder of an Illuminationist (ishraqi) philosophical tradition in the Islamic East. Since none of his works were translated into Latin, he remained unknown in the West; but from the 13th century onwards, his works were studied in a number of philosophical circles in the Islamic East. In the mid-20th century, Henry Corbin worked relentlessly to edit and study his writings, which led to renewed interest in Suhrawardi's works and thought, especially in the later part of the 20th century. Suhrawardi provided an original Platonic criticism of the dominant Avicennan Peripateticism of the time in the fields of logic, epistemology, psychology, and metaphysics, while simultaneously elaborating his own epistemological (logic and psychology) and metaphysical (ontology and cosmology) Illuminationist theories. His new epistemological perspective led him to critique the Avicennan Peripatetic theory of definition, introduce a theory of ‘presential’ knowledge, elaborate a complex ontology of lights, and add a fourth ‘imaginal’ world. http://plato.stanford.edu/entries/suhrawardi/

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    Suhrawardi and The School of Illumination - Mehdi Amin Razavi

    Uploaded by

    Samir Abu Samra
    Shihab al-Din Yahya Suhrawardi, also known as Shaikh Al-Ishraq or the Master of Illumination, lived in the sixth century AH / twelfth century CE. His thoughts form a consistent and coherent philosophical system, and a close study of his writings in Persian reveals a theory of knowledge generally called 'Knowledge by Presence'. The elaborate web of myth and symbolism in Suhrawardi's philosophy articulates his theory of knowledge, an important subject in the Ishraqi school of thought. Suhrawardi, who claims first to have discovered the truth and then embarked on a path to find the rational basis of his experiential wisdom, represents a thinker who tried to reconcile rational discourse and inner purification. http://books.google.com/books?id=T-GjgDX5yXQC&source=gbs_navlinks_s Al-Suhrawardi, whose life spanned a period of less than forty years in the middle of the twelfth century ad, produced a series of highly assured works which established him as the founder of a new school of philosophy in the Muslim world, the school of Illuminationist philosophy (hikmat al-ishraq). Although arising out of the peripatetic philosophy developed by Ibn Sina, Al-Suhrawardi's Illuminationist philosophy is critical of several of the positions taken by Ibn Sina, and radically departs from the latter through the creation of a symbolic language to give expression to his metaphysics and cosmology, his 'science of lights'. The fundamental constituent of reality for al-Suhrawardi is pure, immaterial light, than which nothing is more manifest, and which unfolds from the Light of Lights in emanationist fashion through a descending order of lights of ever diminishing intensity; through complex interactions, these in turn give rise to horizontal arrays of lights, similar in concept to the Platonic Forms, which govern the species of mundane reality. Al-Suhrawardi also elaborated the idea of an independent, intermediary world, the imaginal world (alam al-mithal). His views have exerted a powerful influence down to this day, particularly through Mulla Sadra's adaptation of his concept of intensity and gradation to existence, wherein he combined Peripatetic and Illuminationist descriptions of reality. http://www.muslimphilosophy.com/ip/rep/H031.htm Trained in Avicennan Peripateticism, Shihab al-Din al-Suhrawardi (1154–1191) became the founder of an Illuminationist (ishraqi) philosophical tradition in the Islamic East. Since none of his works were translated into Latin, he remained unknown in the West; but from the 13th century onwards, his works were studied in a number of philosophical circles in the Islamic East. In the mid-20th century, Henry Corbin worked relentlessly to edit and study his writings, which led to renewed interest in Suhrawardi's works and thought, especially in the later part of the 20th century. Suhrawardi provided an original Platonic criticism of the dominant Avicennan Peripateticism of the time in the fields of logic, epistemology, psychology, and metaphysics, while simultaneously elaborating his own epistemological (logic and psychology) and metaphysical (ontology and cosmology) Illuminationist theories. His new epistemological perspective led him to critique the Avicennan Peripatetic theory of definition, introduce a theory of ‘presential’ knowledge, elaborate a complex ontology of lights, and add a fourth ‘imaginal’ world. http://plato.stanford.edu/entries/suhrawardi/

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    IN ART WM BTU) PN @ tye ii rat CURZON SUFI SERIES Series editor Ian Richard Newton Pfs of rate Seti, : chy of Lae Suhrawardi and the School of Illumination 1310 provide short introductions to varity of facets ofthe subject, which are accesible both to the {general reader and the student and scholae in the field. Fach book will be ether aaynthess of existing knowledge o a distin contri bation to, and extension of knowledge ofthe particular topic. The ‘wo major tindenying principles of the Series are sound scholar ship av readability. by BEYOND FAITH AND INFIDELITY TAR j ‘The Sufi Poctry and Teachings of Mahmud Shabistari Mehdi Amin Razavi ‘Lemar Levis AL-HALLAJ Harte W, Mason RUZBIAN BAQLI [Mysticism and the Rhetoric of Sainthood in Persian Sufism (Cat W. Est ABDULLAH ANSARI OF HERAT ‘An Karly Sult Master ‘AG Raa Farhad PERSIAN SUFI POETRY An Introduction to the Mystical Use of Classical Persian Poetry FTP de Brn ‘THE CONCEPT OF SAINTHOOOD IN EARLY ISLAMIC MSTICISM Ber Rath ara ohn Kane CURZON Fit published in 1997 ty Curzon Pres StJohn’s Studie, Church Rood, Richmond ‘Snr, 109208 (© 1997 Mes Aiea Raz Printed in Great isn by Biches Lamited, Cudord and King’s Lye Allright reserved. No part of his book may he repeated or ‘epeoiaced or wil ina form or yay econ, ‘mechanical or other mean tow hnown or hereafter liven, including phonscopying nd record any Information storage or rere gem, itu permiaion ia ‘ning from the publishers. nth Liter Ctaloging in Pablo Data ‘catalogue record for this ook avilable from the Beh Library ulna of Cons Paintin Data catalogue record fo this book has bee requested ISBN 0-7007-0451-5 (nb8) SBN 0-7007-0412-4 (pb) To Marylynn, Mitra and Arya

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