سهروردی

Open Access Article

1 - The Analysis of Suhrawardi’s Resalatuttayr Based on Narratology
غلامحسين غلامحسين‌زاده فاطمه جعفری قدرت‌ الله طاهري

Sheikh Shahab-Al-Din Yahya Suhrawardi is considered as one of the greatest Iranian thinkers who are mainly famous in the field of Islamic philosophy and Kalam. His works, specially his Persian treaties, which are allegorical and of symbolic expression, have not been stu More

Sheikh Shahab-Al-Din Yahya Suhrawardi is considered as one of the greatest Iranian thinkers who are mainly famous in the field of Islamic philosophy and Kalam. His works, specially his Persian treaties, which are allegorical and of symbolic expression, have not been studied yet, as they deserve to. Applying new theories of literary criticism to them and the works of the rest of classics can reveal their hidden values. In this paper we have tried to study the structural and narrative coherence of Resalatuttayr (Treaties on the Birds), an allegorical story of Suhrawardi’s, adapting a narratological approach. Findings of the research show that Suhrawardi has skillfully used the first person point of view. He appears like a modern novelist in his perfect use of fictional elements, such as narrative time, creating symbolic time, and suspension. Manuscript profile

Open Access Article

2 - Linguistic Study of Monsaleqshaq Suhrawardi and Arabshah Yazdi through the Intertextuality of Genetics
Khodabakhsh Asadollahi Mohammad Shahbazi

hrawardi (Sheikh Eshraq) is one of the greatest philosophers and mystics of the sixth century whose codified traditions have had a profound influence on later writers and poets, with the influence of Emadeddin Arabshah Yazdi among eighth century poets. Adaptation from S More

hrawardi (Sheikh Eshraq) is one of the greatest philosophers and mystics of the sixth century whose codified traditions have had a profound influence on later writers and poets, with the influence of Emadeddin Arabshah Yazdi among eighth century poets. Adaptation from Suhrawardi's Monsa al-Ishaq treatise is a poem of the same title that has many similarities in terms of vocabulary, composition, sentence, syntactic and phonetic structure. Our purpose here is to examine the linguistic and prose-based language of Monsieur Ishaq based on Genetic Intertextuality, which deals with each of the above in separate sections, with a few examples of each, and the rest of the examples in the table We have specified pages in both Montserrat and bit. In terms of the intertextual subdivisions of Genet Garrett in both Montessaglades we attempted to investigate Genetic theory. Our achievement in this study is to prove Arabshah Yazdi's adherence to Suhrawardi's innovative thinking and vocabulary that can only be explored through the Genetic Intertextuality. These two works, in spite of their commonality, also have some differences, which we have mentioned in the text. Manuscript profile

Open Access Article

3 - Explaining the Theory of Meta-History in Henry Corbin’s Philosophy
Seyed Ali Alamolhoda Marziyeh Akhlaghi Naser Mohamadi Hasan Seyedarab

Henry Corbin (1903-1978), the French philosopher, is the first western interpreter of Suhrawardi’s philosophy. His thoughts are focused on the fields of t’awil (esoteric interpretation), phenomenology, and the theory of meta-history. The present study aims to explain an More

Henry Corbin (1903-1978), the French philosopher, is the first western interpreter of Suhrawardi’s philosophy. His thoughts are focused on the fields of t’awil (esoteric interpretation), phenomenology, and the theory of meta-history. The present study aims to explain and examine this theory and its impact on Corbin’s study of Iranian-Islamic philosophy and gnosis. In the realm of theoretical studies of history, the philosophy of history derives from philosophical studies and, accordingly, investigates history and historical events and incidents. In Corbin’s view, it is not possible to investigate the reporting of the history of philosophy based on the theory of the philosophy of history because one cannot describe historical events based on cause-effect relationships. Corbin’s view in this regard is rooted in theology. In fact, he has employed a theological approach in order to interpret the relationship between history and human beings; the philosophical periods of ancient Iran; Islamic philosophy and, particularly, the philosophical school of Suhrawardi (540-587 AH), and gnosis. He has attributed the issues related to the mentioned fields to the world of Ideas. Corbin benefitted from the theories of Edmund Husserl (1859-1928) and Martin Heidegger (1889-1996) in order to pose the theory of meta-history. The present paper is a first attempt at examining and analyzing Henry Corbin’s theory of meta-history. Manuscript profile

Open Access Article

4 - Suhrawardī’s View of the Logic; A Fundamental Variation from Aristotelian School
mostafa abedi jige

In contrast to Aristotelian tradition, in Suhrawardī’s philosophy, logic loses its instrumentality regarding knowledge and its place is established after the realization of wisdom. Aristotelian philosophy includes the whole human knowledge, except the principles of know More

In contrast to Aristotelian tradition, in Suhrawardī’s philosophy, logic loses its instrumentality regarding knowledge and its place is established after the realization of wisdom. Aristotelian philosophy includes the whole human knowledge, except the principles of knowledge, within the domain of acquired knowledge and considers knowledge to be a theoretical affair. However, through acknowledging the presential nature of knowledge, Suhrawardī extracts it from the realm of conceptual and acquired thought and maintains that it is primarily pre-theoretical. He initially attains wisdom through intuition and then adduces some arguments for it. Then, by a fundamental turn, he argues that conceptual thought is based on presential thought and emphasizes that the realm of presence is the criterion for the realm of acquisition. Manuscript profile

Open Access Article

5 - A Critical Analysis of Henry Corbin’s Thoughts on the Comparison of Suhrawardī’s Philosophy with Greek Philosophy
Hasan Seyedarab seyedali Alamolhoda Alireza parsa Akhlaghi Marzie

Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt More

Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt at addressing this subject, and it is intended to critically investigate Corbin’s thoughts regarding the comparison of Suhrawardī’s philosophy with those of Plato, Aristotle, and neo-Platonists. Here, the authors have explored Suhrawardī’s innovative ideas so that the differences between them and the thoughts of the above-mentioned philosophers are disclosed. They have also presented a general critique of Corbin’s methodology and its defects in the conclusion. Comparative philosophy, which is sometimes called intercultural philosophy, requires philosophers to deal with various cultural, linguistic, and philosophical trends with an emphasis on the fundamental principles underlying the philosophers’ thoughts and to study the differences and similarities among their views. In Corbin’s view, comparative philosophy has functioned as the gateway of the correct perception of philosophical thoughts in the history of philosophy, and that is why he has compared Illuminationist philosophy with the philosophical views of Plato and Aristotle. He believes that Suhrawardī’s philosophy has been derived from Plato’s views, which seems to have its roots in his idea that the origin of philosophy is Greece. Corbin considers him as the Plato of the world of Islam; however, he ignores Suhrawardī’s innovations, the differences between his philosophy and that of Plato, and his criticism of Aristotle. Manuscript profile

Open Access Article

6 - Genealogy and Identity of the World of Suspended Ideas in Illuminationist Philosophy
Seyyed Mohammadali Dibaji

The theory of suspended ideas is one of Suhrawardī’s most important philosophical innovations. Several challenging queries have been ventured regarding this theory; for example, questions have been raised about the identity of this world in the hierarchy of the realms o More

The theory of suspended ideas is one of Suhrawardī’s most important philosophical innovations. Several challenging queries have been ventured regarding this theory; for example, questions have been raised about the identity of this world in the hierarchy of the realms of being. This question, in its Illuminationist sense, has been posed as follows: Is the identity of this world of the type of light, darkness, or a combination of both of them? Another question asks whether this theory is related to the legacy of Islamic philosophy, wisdom, and kalām, and to which views it leads in its genealogical sense in the history of these three disciplines. The findings of the present study indicate that the discussions of the faculty of imagination in Fārābī’s philosophy, imagination and spherical souls in Ibn Sīnā’s philosophy, the belief in Purgatory in Islamic kalām, and the theory of allegory in gnosis are the philosophical and ideological legacies which have influenced the explanation of this theory. On the other hand, resorting to Suhrawardī’s principles and arguments to explain this theory and the identity of the world of Ideas indicates that the existents of the world possess collective modal ideas and both luminous and dark identities. Manuscript profile

Open Access Article

7 - Bilateral Relationship of Metaphysics of Light with the Dynamic World and Illuminationist Psychology in Dionysius and Suhrawardī
Abdolreza Safari

The present paper basically hypothesizes that the recent Neoplatonic philosophy is entangled with Christian and Jewish traditions. Accordingly, it would be possible to match Dionysius’ thoughts with those of Illuminationist and mystic philosophers, particularly Suhrawar More

The present paper basically hypothesizes that the recent Neoplatonic philosophy is entangled with Christian and Jewish traditions. Accordingly, it would be possible to match Dionysius’ thoughts with those of Illuminationist and mystic philosophers, particularly Suhrawardī, in the world of Islam. In spite of their different religious and gnostic backgrounds, both Dionysius and Suhrawardī present the same metaphysical system that is based on the mysterious concept and creative role of light. The present study, while relying on the principles of this system, focuses on the similarities between their philosophies in three respects: metaphysics, psychology, and structures that lead to explaining the theorem of the illuminated universe. The author, on the one hand, intends to explain the core of this similarity based on the creative identity of light in order to reveal the emanated identity of the world and the effusion of light. On the other hand, he wishes to demonstrate the basis of their mutual metaphysical and Illuminationist relation to cosmology and fundamental principles of psychology and intuition. Based on the three-fold similarities of these two systems, three conclusions can be derived: 1- origination of the system of the world through emanation in divinity, 2- the reliance of the dynamic structure of the world on Illuminationist action in the whole world, 3- psychology of intuition as the basis of the deiformity of the soul in the world of lights. Nevertheless, the author shows that there is an obvious difference between the two thinkers’ metaphysical systems regarding the way the soul can attain devotion and deiformity. Manuscript profile

Open Access Article

8 - Explaining the Concepts of Illuminationist Philosophy in Iranian Houses
‏Takameh Abbasnia Tehrani Khosro Sahhaf Hassan Rezaei Abolghasem Qavam

Illuminationist philosophy is a discoursive-intuitive and light-centered school of philosophy. It has exercised a significant effect on Iranian art and architecture because of the Iranian-Islamic philosophical concepts that it employs. The present paper examines the ef More

Illuminationist philosophy is a discoursive-intuitive and light-centered school of philosophy. It has exercised a significant effect on Iranian art and architecture because of the Iranian-Islamic philosophical concepts that it employs. The present paper examines the effects of Illuminationist views as a common language for the design of spiritual houses in the contemporary era. Hence, following a descriptive-analytic method, the authors initially explain some of the concepts and ideas in Suhrawardī’s Illuminationist philosophy and then examine their manifestation in the architecture of Iranian houses. Manuscript profile

Open Access Article

9 - A Study of the Illuminationist Elements of Ibn Sīnā’s Works in the Realms of Method, Content, and Language
Saeed Rahimian

Although Ibn Sīnā was the master of Peripatetic philosophers, he also provided the bases for the development of Illuminationist philosophy. In terms of methodology and epistemology, through introducing Oriental wisdom, which, irrespective of the Greeks’ views, is his ow More

Although Ibn Sīnā was the master of Peripatetic philosophers, he also provided the bases for the development of Illuminationist philosophy. In terms of methodology and epistemology, through introducing Oriental wisdom, which, irrespective of the Greeks’ views, is his own specific school of philosophy, and also through employing certain terminology, principles, and arguments which are associated with Illuminationism, he prepared the context for the revival and growth of Illuminationist philosophy by Suhrawardī. Ibn Sīnā’s critical mind and spiritual worthiness during his short life efficiently paved the way for the surge of Islamic philosophy and wisdom towards Illuminationist philosophy and then the Transcendent Philosophy in terms of methodology, content, and language. Suhrawardī mainly emphasizes the differences between his school of philosophy and that of Ibn Sīnā and his Peripatetic followers and introduces the beginning of his philosophy as the end of Peripatetic philosophy. However, we can confidently claim that his philosophy is to such a large extent influenced by Ibn Sīnā’s that one can consider Suhrawardī’s school to have been the outcome of the natural growth of Sinan philosophy in the course of time. Through highlighting gnostic and intellectually intuitive (or what was later called Illuminationist) elements in Ibn Sīnā’s available works, the present paper aims to demonstrate that Suhrawardī’s debt to Ibn Sīnā in all the three fields of methodology, content, and language is much greater than what is commonly assumed. Manuscript profile

Open Access Article

10 - A Critical Study of Suhrawardī’s Method of Defining Things
Mohammad Hosseinzadeh

Suhrawardī has leveled five criticisms in order to demonstrate the inefficiency of the Peripatetic theory of definition and, in return, has suggested another method for defining things. This method, which is known as the “conceptual definition”, is based on a common sen More

Suhrawardī has leveled five criticisms in order to demonstrate the inefficiency of the Peripatetic theory of definition and, in return, has suggested another method for defining things. This method, which is known as the “conceptual definition”, is based on a common sense understanding of the meanings of words. According to this method, words are defined through providing their conceptual bases in the view of linguists or the people of language. Here, the author firstly explains Suhrawardī’s method of defining things and then examines it critically. The critical analysis of his view reveals that the logical conclusion of his criticism of the Peripatetic theory of definition is the correction of this theory through employing intuition rather than leaving the definition of things based on their quiddity aside and advocating the theory of conceptual definition. Moreover, Suhrawardī’s theory of definition, as a replacement for its Peripatetic counterpart, suffers from several problems. Therefore, even if Suhrawardī’s objections to the Peripatetics’ theory of definition are accepted, his own method in this regard is not acceptable by itself. At the end of this paper, the author explains and criticizes the views of a contemporary researcher of Suhrawardī’s ideas who believes that the relationship between Ibn Sīnā’s and Suhrawardī’s logic of definition is one of completion rather than difference. Manuscript profile

Open Access Article

11 - An Analysis of Light from the Perspective of Sheikh Shahabuddin Suhrawardi and Imam Khomeini
Malahat jaliliahmadabad Khosrow Zafar Nawai seyed mohamad banihashemi

Suhrawardi has relied on the Qur'an and Sunnah to prove his views in many of his works, mentioning a verse similar to the meaning of that verse and his opinion. Especially for the classification of light, he refers to the verse of light and according to the ranking that More

Suhrawardi has relied on the Qur'an and Sunnah to prove his views in many of his works, mentioning a verse similar to the meaning of that verse and his opinion. Especially for the classification of light, he refers to the verse of light and according to the ranking that this verse gives to the holders of light, he classifies the light according to their degree of being single. And it is true light and calls all other lights the manifestation of divine and transcendental light. All levels of existence and degrees of knowledge are part of the evolution of light. In explaining the nature of light, he deals with the collective unity and the truth of Muhammad, the name of God Almighty, the perfect man and the province, and expresses the truth of light beautifully. In fact, the light of God is the most perfect and transcendent light, which Being light does not need another, but all other beings are illuminated by it. All beings, from the highest order, headed by the Prophet Muhammad (PBUH) and the saints, are enlightened by returning to the divine light, rather than the light of the servants who reach the luminous position through the dismemberment of the body and see the luminous. The expanse of divine light encompasses the entire universe, and through it all beings are placed in their own place. Suhrawardi in Hekmat al-Ishraq, which is his most important work on light, believes in the expanded existence of the true soul of Hazrat Haqq. Manuscript profile

Open Access Article

12 - From Imaginal Faculty to Imagination: A Review of the Evolution of the Concept of Imagination in the Philosophical Systems of Fārābī, Ibn Sīnā, Suhrawardī, and Mullā Ṣadrā
Ibrahim Bazargani

Imagination is one of the human perceptive faculties that is shared with animals. This concept, which has been transferred from Greek philosophy to Muslims’ philosophical tradition, has always been a very important problem with various functions in the self-knowledge of More

Imagination is one of the human perceptive faculties that is shared with animals. This concept, which has been transferred from Greek philosophy to Muslims’ philosophical tradition, has always been a very important problem with various functions in the self-knowledge of Muslim philosophers from Fārābī to Mullā Ṣadrā. It has even been used in responding to some kalāmī inquiries. Since the very beginning, Muslim philosophers have continuously devoted some of their studies to the investigation and explanation of the whatness and howness of the concept of imagination. However, this concept has not remained immune against change and has developed a distinct meaning in each philosophical system. In the history of Islamic philosophy, the three-fold schools of philosophy (Peripatetic philosophy, Illuminationist philosophy, and the Transcendent Philosophy) have each adopted a particular and different approach to this problem. The present study intends to examine the theories of some great figures of Islamic philosophy regarding the whatness of the faculty of imagination and reveal the existing differences among them. The findings indicate that philosophers’ views of the concept of imagination have not been fixed and similar in the course of history, and each has presented a specific and innovative explanation of this concept in conformity with their own philosophical system. For example, Fārābī considered this faculty to be a material component of the soul, while Mullā Ṣadrā changed it into the world of Ideas. This study was conducted following a descriptive-comparative method using library resources. Manuscript profile

Open Access Article

13 - The world of light in the poetry of Rumi and Suhrawardi
mohammad thaghi khammar behrouz romiani mostafa salari

<p>The innovations and innovations of Rumi, the famous Iranian poet and mystic, have made him especially prominent among Iranian poets. The symbolism of cities, in his works, is one of his most beautiful works. In a general division, the symbolic cities mentioned in Rum More

<p>The innovations and innovations of Rumi, the famous Iranian poet and mystic, have made him especially prominent among Iranian poets. The symbolism of cities, in his works, is one of his most beautiful works. In a general division, the symbolic cities mentioned in Rumi's works can be classified into two categories: "City of Light" and "City of Darkness". In Suhrawardi's works, the same procedure can be seen in the form of Suhrawardi's allegories and specific symbols. This research, which is based on the theory of comparative literature, shows that two prominent Iranian thinkers, while benefiting from Iranian and Islamic sources, have created different contexts from the perspective of symbolism.</p> Manuscript profile

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