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1. Sweelinckzaal, Drift 21
2. Court Hotel, Korte Nieuwstraat 14
3. Meeting point canal trip, Oudegracht 175
4. Restaurant Deeg, Lange Nieuwstraat 71
5. Utrecht Central Station

All locations for the conference are within walking

distance in the city centre.
The conference is held in the Sweelinckzaal, Drift 21.

Rooms have been booked for you at the Court Hotel Utrecht (Korte Nieuwstraat 14), a 7-10
min. stroll from the conference venue. See http://www.courthotel.nl/.

Saturday afternoon we will meet at Oudegracht 175 for a small round trip through the
historical city centre by canal boat. Afterwards we will have dinner at restaurant Deeg,
close to the hotel.

Christian Langes mobile phone number: +31 (0)64-815-5295.

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!
Continuity and change in the com m entaries on Suhraward! (d. 1191): the
notion of the W orld of Im agination (!"lam al-mith"l)
Eric van Lit (Utrecht University)

Ghiyat al-Din Dashtaki (d. 1541) is the author of a super-commentary on the commentary of
Jalal al-Din Dawani (d. 1502) on Suhrawardi's book Hayakil al-nur (Temples of Light). Even
though the World of Imagination (!"lam al-mith"l) is one of the major contributions of
Suhrawardi, he does not mention it in his Hayakil, and neither does Dawani. Dashtaki,
however, does not only discuss this additional level of being, situated in between the
material and the abstract world, but in fact includes an essay on it which is hidden inside
his super-commentary. In this paper we will take a closer look at this essay. It will be shown
that this essay relies entirely on an essay written by Qutb al-Din Shirazi (d. 1311), which in
turn is based on his commentary on the Hikmat al-ishraq the magnum opus of
Suhrawardi, which is in turned based on Shahrazuris (d. 1288?) commentary on the same
work.

!
 The intricate relationships between these seven texts will be mapped out and put
into context. This exercise will show itself to be not always straightforward. Though it is
easy to establish a general relationship between several pairs of texts, it is not easy to judge
what is going on at the level of words and sentences. However, such a detailed analysis is
necessary not only to decide on the exact relationship between the two texts, but also to
establish the genuine contribution of each author. Some of these surprising details will be
showed, and explanations for the discrepancies will be put forward.
The image that emerges from this analysis allows us to draw several conclusions.
We will be able to say something about the continuity and change of the notion of the
World of Imagination. It seems that this notion did not undergo much development in this
timeframe of 400 years, but was rather transmitted as received knowledge. This also begs
the question whether the authors themselves were favorable towards the notion
themselves, and it will be argued that this cannot at all be presumed. We will also be able to
say, based especially on the details of our analysis, the different ways in which the authors
operated. Even though many texts repeat earlier texts, we may notice at times very subtle
modifications in the composition of the text. It is especially the composition, that is, the
arrangement, inclusion, and exclusion of different text blocks, that should be considered
when deciding on an authors original contribution. If this sample set of texts is
representative of medieval intellectual history in general, this will give us insights into
what was considered normal practice, and thus it makes us understand better how to read
and evaluate medieval texts. Lastly, based on a critical comparison of the various texts, we
will be able to draw some conclusions regarding the strength of some of the manuscripts,
and this information may in turn be used to construct better editions.

Al-Suhraward! and Qu"b al-D!n al-Sh!r#z! on the W orld of Image

Nicolai Sinai (Oxford University)

A mainstay of eschatological speculation in late medieval Islam was the notion of a World
of Image located somewhere above the material world. As various scholars have pointed
out, the idea, developed in some detail by Ibn $Arab!, was first mooted by al-Suhraward! (d.
1191). In my workshop presentation I propose to re-examine key passages from al-
Suhraward!s Philosophy of Illumination, as well as Qu"b al-D!n al-Sh!r#z!s (d. 1311) Epistle on
the World of Image, in the hope of complementing Roxanne Marcottes recent article on the
topic. I will focus on al-Suhraward!s claim that a material body can serve as a "subject"
(maw#$!) for a form without the relationship between the two being one of ordinary
hylomorphic inherence, a thesis which arguably constitutes the ontological underpinning
for the postulate of a separate world of suspended images. Al-Suhraward!s term for a
substrate of this special kind is ma%har, locus of manifestation, which interestingly is also
applied to the faculty of imagination and to sense organs (more specifically, to the
crystalline humour of the eye). I will conclude with a number of experimental remarks on
the structure of the World of Image itself.

Personal Identity in Later Islamic Philosophy: Mull# %adr# on

Resurrection and the Hum an in the Afterlife
Sajjad Rizvi (University of Exeter)

Muslim philosophers were notorious for their denial of the Qur&anic account of God
resurrecting bodies of the deceased to face judgment in the afterlife. Neoplatonic accounts
of the perfection of the human often seemed to lead to an impersonal afterlife. How could
Muslim Neoplatonism on the nature of the human and final destination be squared with
scriptural notions of the survival of personal identity tied to the resurrected body in the
afterlife? Three specific issues arise out of 'az#l!s attack on this doctrine: first, is personal

!
immortality possible does responsibility pertaining to acts in this world entail a
persistence of personhood in the afterlife? Second, what is the relationship between the
body and the soul caught between the seeming monism of the (ad!) literature (at least in
the *!$! tradition) and the dualism of the Avicennan tradition? Is the person a unity through
the trajectory of human life or a dyad that is disintegrated and re-integrated? Third, to
what extent is the world of the afterlife real and what sort of body is resurrected and
submitted to the pains and pleasures of the afterlife? My paper will address these questions
from the perspective of the method and philosophy of Mull# %adr# *!r#z! (d. 1635), the
eminent Iranian *!$! thinker, arguably the most important philosopher after Avicenna in the
Islamic tradition. His position on the nature of the human and the resurrection is both
novel and controversial; despite the hegemony of his philosophy in the *!$! seminary, it is
the one part of his corpus that is not taught with followers like $All#ma +ab#"ab#&! (d. 1981)
not being convinced, and opponents from among the maktab-i tafk&k (like Mu(ammad Ri,#
-ak!m!) being rather hostile.

Drawing upon a range of texts both in philosophical theology and exegesis, I will attempt to
demonstrate that Mull# %adr# keenly felt the philosophical need to defend the accounts of
the afterlife in the Qur&an and (ad!) literature while saving the appearances of the
Avicennan arguments and displaying the influence of the school of Ibn $Arab! (d. 1240) in
his hybrid position. The striking melange of textual and apodictic arguments adduced in the
final section of his magnum opus al-Asf"r al-arba!a and al-'ikma al-!ar(&ya indicate to the
reader how Mull# %adr# arranges his synthesis. His solution to the problem of resurrection
is also a good litmus test for his philosophy as such especially since his holistic approach is
demonstrated in the eleven principles that sum up his thought that he insists are
preliminary to understanding his argument. The paper will contribute to an increasingly
nuanced and detailed understanding of the thought of Mull# %adr#, facilitated by the
availability of excellent new critical editions of his work, and to our historical appreciation
of the position of philosophers in Muslim traditions on the key doctrine of Islam, namely
resurrection and the afterlife (ma!"d).
!