Shahabuddin Soharwardi R.A - Brief History - English - Wikepaedia

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Shahab al-Din Suhrawardi

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Shahb ad-Dn" Yahya ibn Habash as-Suhraward

ReligionIslam,Sufism, specifically theIlluminationist philosophy

Other

name(s)Sohrevardi

Personal

Born1155Sohrevard,Zanjan

Died1191

Aleppo,SyriaSenior posting

Based in Suhraward

Title Hazrat,Shaikh

Period in

office12th century

Other important Muslim mystics carry the name Suhrawardi, particularlyAbu 'l-Najib al-Suhrawardiand his paternal nephewAbu Hafs Umar al-Suhrawardi.

This article needs additional citationsfor verification. Please help improve this

article by adding citations toreliable sources. Unsourced material may bechallenged andremoved. (August 2011)

"Shahb ad-Dn" Yahya ibn Habash as-Suhraward(Persian: , alsoknown as Sohrevardi) was a Kurdish[1] [2] [3] orPersian[4] philosopher, a Sufi and founder ofthe Illuminationist philosophy or "Oriental Theosophy", an important school in Islamicmysticism that drew upon Zoroastrian and Platonic ideas. The "Orient" of his "OrientalTheosophy" symbolises spiritual light and knowledge.He is sometimes given the honorifictitle Shaikh al-Ishraq or "Master of Illumination" and sometimes is called Shaikh al-Maqtul, the "Murdered Sheikh", referring to his execution forheresy.

Contents

1 Life 2 Teachings 3 Influence 4 Suhrawardi and pre-Islamic Iranian Thought 5 Writings
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o 5.1 Persian Writingso 5.2 Arabic Writings

6 See also 7 References 8 Notes

9 External links

Life

SuhrawardorSuhrabardis a village located between the present-day towns ofZanjan andBijarwhere Suhrawardi was born in 1155.[5] This Kurdish[6] inhabited region in present-daynorthwestern Iranwas controlled by the Kurds up to the 10th century and its inhabitantswere mainly mystics. He learned wisdom and jurisprudence inMaragheh(located today inthe East Azarbaijan Province ofIran). His teacher was Majd al-Din Jaili who was alsoImamFakhr Razis teacher. He then went toIraq and Syria for several years and developed

his knowledge while he was there.

His life spanned a period of less than forty years during which he produced a series ofhighly assured works that established him as the founder of a new school of philosophy,sometimes called "Illuminism" (hikmat al-Ishraq). According to Henry Corbin,Suhrawardi "came later to be called the Master of Oriental theosophy (Shaikh-i-Ishraq)because his great aim was the renaissance of ancient Iranian wisdom".[7]

In 1186, at the age of thirty-two, he completed his magnum opus The Philosophy ofIllumination.

There are several contradictory reports of his death. The most commonly held view is thathe was executed sometime between 1191 and 1208 in Aleppoon charges of cultivatingBatini teachings and philosophy, by the order of al-Malik al-Zahir, son ofSaladin. Otherstraditions hold that he starved himself to death, others till that he was suffocated or thrownfrom the wall of the fortress, then burned.[8]

Teachings

Arising out of theperipatetic philosophy as developed by Ibn Sina(Avicenna),Suhrawardi's illuminationist philosophy is critical of several of his positions and radically

departs from him in the creation of a symbolic language (mainly derived from ancientIranian culture orFarhang-e Khosravani) to give expression to his wisdom (hikma).

Suhrawardi taught a complex and profound emanationistcosmology, in which all creationis a successive outflow from the original Supreme Light of Lights (Nur al-Anwar). Thefundamental of his philosophy is pure immaterial light, than which nothing is moremanifest, that unfolds from the light of lights in a descending order of ever-diminishingintensity and, through complex interaction, gives rise to a "horizontal" array of lights,
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similar in conception toPlatonic forms, that governs the species of mundane reality. Inother words, the universe and all levels of existence are but varying degrees of Light - thelight and the darkness. In his division of bodies, he categorizes objects in terms of theirreception or non-reception of light.

Suhrawardi considers a previous existence for every soul in the angelic domain beforedescending to the realm of the body. The soul is divided into two parts, one remaining inheaven and the other descending into the dungeon of the body. The human soul is alwayssad because it has been divorced from its other half. Therefore, it aspires to become unitedwith it again. The soul can only reach felicity again when it is united with the celestial part,which has remained in heaven. He holds that the soul should seek felicity by detachingitself from its tenebrous body and worldly matters and access the world of immateriallights. The souls of the gnostics and saints, after leaving the body, ascend even above theangelic world to enjoy proximity to the Supreme Light, which is the only absolute Reality.

Suhrawardi elaborated the neo-Platonic idea of an independent intermediary world, the

imaginal world (alam-e mithal). His views have exerted a powerful influence down to thisday, particularly throughMulla Sadras combined peripatetic and illuminationistdescription of reality.

Influence

Suhrawardi's Illuminationist project was to have far-reaching consequences for Islamicphilosophy in Shi'ite Iran. His teachings had a strong influence on subsequentesotericIranian thought and the idea of Decisive Necessity is believed to be one of the mostimportant innovations of in the history of logical philosophical speculation, stressed by themajority ofMuslim logicians and philosophers. In the seventeenth century it was to initiate

an Illuminationist Zoroastrian revival in the figure ofAzar Kayvan.

Suhrawardi and pre-Islamic Iranian Thought

Suhrawardi uses pre-Islamic Iranian gnosis, synthesising it with Greek and Islamicwisdom. He believed that the ancient Persians' wisdom was shared by Greek philosopherssuch as Plato as well as by the Egyptian Hermes and considered his philosophy ofillumination a rediscovery of this ancient wisdom. According to Nasr, Suhrawardi providesan important link between the thought of pre-Islamic and post-Islamic Iran and aharmonious synthesis between the two.

In theAlwah Imadi he offers an esoteric intrepretation of Ferdowsi'sEpic of Kings (ShahNama)[9] in which figures such as Fereydun, Zahak, Kay Khusraw[9] and Jamshid are seenas manifestations of the divine light. Seyyed Hossein Nasrstates: "Alwah 'Imadi is one ofthe most brilliant works of Suhrawardi in which the tales of ancient Persia and the wisdomof gnosis of antiquity in the context of the estoteric meaning of the Quran have beensynthesized.".[9](pg16).
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In thePartwa Nama he makes extensive use of Zoroastrian symbolism[9] and his elaborateanegeology is also based on Zoroastrian models.[9]The supreme light he calls both by itsQuranic and Mazdean names, al-nur al-a'zam (the Supreme Light) and Vohuman(Bahman). Suhrawardi refers to the hukamayi-fars (Persian Philosophers) as majorpractitioners of hisIshraqi wisdom and to Zoroaster, Jamasp, Goshtasp, Kay Khusraw,

Frashostar and Bozorgmehr as possessors of this ancient wisdom.

Among symbols and concepts used by Suhrawardi are: minu (incorporeal world), Giti(Corporeal World), Surush (messenger, Gabriel), Farvardin (the lower world), Gawhar(Pure sessense), Bahram, Hurakhsh (the Sun), Shahriyar (archetype of species), Isfahbad(Light in the body), Amordad (Zoroastrian Angel), Shahrivar (Zoroastrian Angel), and theKiyyani Khwarnah. According to Suhrawardi: "Once the soul becomes illuminated andstrong through the rays of divine light, it reachers the throne of Kiyani and becomes fullygrounded in power and prosperity".

Writings

Suhrawardi left over 50 writings in Persian and Arabic.

Persian Writings

Partaw Nama ("Treatise on Illumination") Hayakal al-Nur" al-Suhrawardi [Sohravardi, Shihaboddin Yahya] (115491)

Hayakil al-nur(The Temples of Light), ed. M.A. Abu Rayyan, Cairo: al-Maktabaal-Tijariyyah al-Kubra, 1957. (The Persian version appears in oeuvres vol.

III.)

Alwah-i imadi ("The tablets dedicated to Imad al-Din") Lughat-i Muran ("The language of Termites") Risalat al-Tayr ("The treatise of the Bird") Safir-i Simurgh ("The Calling of the Simurgh") Ruzi ba jama'at Sufiyaan ("A day with the community of Sufis") Fi halat al-tifulliyah ("Treatise on the state of the childhood") Awaz-i par-i Jebrail ("The Chant of the Wing of Gabriel") Aql-i Surkh ("The Red Intellect") Fi Haqiqat al-'Ishaq ("On the reality of love") Bustan al-Qolub ("The Garden of the Heart")

Arabic Writings

Kitab al-talwihat

Kitab al-moqawamat

Kitab al-mashari' wa'l-motarahat, Arabic texts edited with introduction in Frenchby H. Corbin, Tehran: Imperial Iranian Academy of Philosophy, and Paris: AdrienMaisonneuve, 1976; vol II: I.Le Livre de la Thosophie oriental
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(Kitab Hikmat al-ishraq). 2.Le Symbole de foi des philosophes. 3.Le Rcit del'Exil occidental, Arabic texts edited with introduction in French by H. Corbin,Tehran: Imperial Iranian Academy of Philosophy, and Paris: Adrien Maisonneuve,1977; vol III: oeuvres en persan, Persian texts edited with introduction in Persianby S.H. Nasr, introduction in French by H. Corbin, Tehran: Imperial Iranian

Academy of Philosophy, and Paris: Adrien Maisonneuve, 1977. (Only themetaphysics of the three texts in Vol. I were published.) Vol. III contains a Persianversion of theHayakil al-nur, ed. and trans. H. Corbin

L'Archange empourpr: quinze traits et rcits mystiques, Paris: Fayard, 1976,contains translations of most of the texts in vol. III ofoeuvres philosophiques etmystiques, plus four others. Corbin provides introductions to each treatise, andincludes several extracts from commentaries on the texts. W.M. Thackston, Jr, TheMystical and Visionary Treatises of Shihabuddin Yahya Suhrawardi, London:Octagon Press, 1982, provides an English translation of most of the treatises in vol.III ofoeuvres philosophiques et mystiques, which eschews all but the most basic

annotation; it is therefore less useful than Corbin's translation from a philosophicalpoint of view)

Mantiq al-talwihat, ed. A.A. Fayyaz, Tehran: Tehran University Press, 1955. (Thelogic of the Kitab al-talwihat (The Intimations)

Kitab hikmat al-ishraq (The Philosophy of Illumination), trans H. Corbin, ed.and intro. C. Jambet,Le livre de la sagesse orientale: Kitab Hikmat al-Ishraq,Lagrasse: Verdier, 1986. (Corbin's translation of the Prologue and the Second Part(The Divine Lights), together with the introduction of Shams al-Din al-Shahrazuriand liberal extracts from the commentaries of Qutb al-Din al-Shirazi and Mulla

Sadra. Published after Corbin's death, this copiously annotated translation gives tothe reader without Arabic immediate access to al-Suhrawardi's illuminationistmethod and language)

See also

Qari Muhammad Muslehuddin Siddiqui

References

Amin Razavi, M. (1997)Suhrawardiand the School of Illumination, Richmond: Curzon.(Clear and intelligent account of the main principles of his thought.)

Corbin, H. (1971)En Islam iranien: aspects spirituels et philosophiques, vol. II:Sohrawardi et les Platoniciens de Perse, Paris: Gallimard. (Corbin devoted more of histime to the study of al-Suhrawardi than to any other figure, and this volume represents theessence of his research.)
http://en.wikipedia.org/wiki/Muhammad_Muslehuddin_Siddiquihttp://en.wikipedia.org/wiki/Muhammad_Muslehuddin_Siddiqui


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Jad Hatem Suhraward et Gibran, prophtes de la Terre astrale, Beyrouth, Albouraq, 2003

Ha'iri Yazdi, M. (1992) The Principles of Epistemology in Islamic Philosophy:Knowledge by Presence, Albany, NY: State University of New York Press. (An originalwork on epistemology by a contemporary Iranian philosopher drawing critical comparisons

between certain Islamic and Western philosophers; incorporates the best exposition in aWestern language of al-Suhrawardi's theory of knowledge.)

Nasr, S.H. (1983) Shihab al-Din Suhrawardi Maqtul, in M.M. Sharif (ed.)A History ofMuslim Philosophy, vol. I, Wiesbaden: Otto Harrassowitz, 1963; repr. Karachi, no date.(Still one of the best short introductions to al-Suhrawardi, particularly useful on thecosmology.)

al-Shahrazuri, Shams al-Din (c.1288)Sharh hikmat al-ishraq (Commentary on thePhilosophy of Illumination), ed. H. Ziai, Tehran: Institute for Cultural Studies andResearch, 1993. (Critical edition of the thirteenth-century original; Arabic text only, but a

useful short introduction in English.)

Walbridge, J. (1992) The Science of Mystic Lights: Qutb al-Din Shirazi and theIlluminationist Tradition in Islamic Philosophy, Cambridge, MA: Harvard UniversityPress, for the Centre for Middle Eastern Studies of Harvard University. (A study of one ofal-Suhrawardi's principal commentators, with a useful introduction on the philosophy ofillumination.)

Walbridge, J.(1999) The Leaven of the Ancients: Suhrawardi and the Heritage of theGreeks, Albany, New York: State University of New York Press.

Walbridge, J. (2001) 'The Wisdom of the Mystic East: Suhrawardi and PlatonicOrientalism', Albany, New York: State University of New York Press.

Ziai, H. (1990)Knowledge and Illumination: a Study of Suhrawardi's Hikmat al-ishraq, Atlanta, GA: Scholars Press. (A pioneering study of al-Suhrawardi's logic andepistemology, particularly his criticism of the peripatetic theory of definition; unfortunatelythis work suffers from sloppy production.)

Ziai, H. (1996a) 'Shihab al-Din Suhrawardi: Founder of the Illuminationist School', inS.H. Nasr and O. Leaman (eds) History of Islamic Philosophy, London: Routledge, 434-64.(Biography of al-Suhrawardi.)

Ziai, H. (1996b) 'The Illuminationist Tradition', in S.H. Nasr and O. Leaman (eds)History of Islamic Philosophy, London: Routledge, 465-96. (General description of theIlluminationist tradition.)

Notes


7/7

1. ^ Muammad Kaml,Mulla Sadra's Transcendent Philosophy, Ashgate PublishingInc, 2006, ISBN 0754652718,p. 12.

2. ^ R. Izady, Mehrdad (1991). The Kurds: a concise handbook.3. ^ C. E. Butterworth, M. Mahdi, The Political Aspects of Islamic Philosophy,

Harvard CMES Publishers, 406 pp., 1992, ISBN 0932885071 (see p.336)

4. ^ *A) John Walbridge, The leaven of the ancients: Suhraward and the heritage ofthe Greeks, State University of New York Press, 1999. Excerpt: Suhrawardi, a12th-century Persian philosopher, was a key figure in the transition of Islamicthought from the neo-Aristotelianism of Avicenna to the mystically orientedphilosophy of later centuries

o B)Seyyed Hossein Nasr, The need for a sacred science, SUNY Press,1993. Pg 158: Persian philosopher Suhrawardi refers in fact to this land asna-kuja abad, which in Persian means literally utopia..

o C)Matthew Kapstein, University of Chicago Press, 2004, "The presence oflight: divine radiance and religious experience", University of ChicagoPress, 2004. pg 285:"..the light of lights in the system of the Persian

philosopher Suhrawardi"o D)Jonathan Glustrom Katz, "Dreams, Sufism, and sainthood: the visionary

career of Muhammad al-Zaww", BRILL, 1996. pg XVI: "Unlike accountsof visions by other more famous Muslim visionaries, the Andalusian Ibn al-Arabi or the Iranian Suhrawardi, for example, Zawawi's vision seldomlend..."

5. ^ M. Kamal,Mulla Sadra's Transcendent Philosophy, p.12, Ashgate PublishingInc., 136 pp., 2006,ISBN 0754652718 (see p.12)

6. ^ C. E. Butterworth, M. Mahdi, The Political Aspects of Islamic Philosophy,Harvard CMES Publishers, 406 pp., 1992, ISBN 0932885071 (see p.336)

7. ^ H.Corbin, Spiritual Body and Celestial Earth (From Mazdean Iran to Shi'ite

Iran), translated from French by Nancy Pearson, Princeton, 1977. (1:Paris, 1960),pg. 54.

8. ^ Muammad Kaml, Mulla Sadra's transcendent philosophy, Ashgate Publishing,Ltd., 2006 (p.13)

9. ^abcde Amin Razavi, M. (1997) Suhrawardi and the School of Illumination,Richmond: Curzon Press.

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