Suhrawardi

Open Access Article

1 - Body in Suhrawardi's Philosophy and MullaSadra
مریم عاطفی محمد سعیدی مهر

Islamic philosophers, like their Greek predecessors, have discussedthe essence and quiddity of the body. Suhrawardi and Mulla Sadra,among the others, have proposed some ideas concerning the natureof the body and its characteristics. Suhrawardi considers the body inthree More

Islamic philosophers, like their Greek predecessors, have discussedthe essence and quiddity of the body. Suhrawardi and Mulla Sadra,among the others, have proposed some ideas concerning the natureof the body and its characteristics. Suhrawardi considers the body inthree different stages: first, following the Peripatetic philosophy, hedefines it as a subsistence composed of "form" and “matter". Thenhe moves to regard it as mere magnitude. Finally, Suhrawardidefines the body according to his own illuminative principles as thecomposition of attributive light and dark substance. Sadra,according to his principle of the "principality of Existence", sees thequiddity of the body as something composed of matter and form,but its true reality is nothing but existence. In this paper, we arguethat there is not any contradiction between Suhravardi's differentviews depending on everystaye since each of them is proposed in aspecific context. On the other hand, we show that Sadra's existentialphilosophy, necessarily concludes to a result which the real essenceof the body is nothing than existence. Final section, we make somecomparisons between the views of these two great Muslimphilosophers Manuscript profile

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2 - “Tames light” in Eshragh wisdom and “Tames Station” in mysticism and transcendent wisdom
Mehdi zamani

In Eshragh wisdom both the hierarchy of the world and the stages of the transcendence of the soul to the supreme world are determined according to the lights. Suhrawardi believes that during the spiritual trip, the “khatef” or “baregh” light on the beginners, the “Sabet More

In Eshragh wisdom both the hierarchy of the world and the stages of the transcendence of the soul to the supreme world are determined according to the lights. Suhrawardi believes that during the spiritual trip, the “khatef” or “baregh” light on the beginners, the “Sabet” light on the average people and “Tames” light on the achievers humans will appear. Therefore in Eshragh wisdom, absolute annihilation will be realized by Tames light and Tames station, end point in the soul transcendence stages, is after the two “Bargh” and “Hargh” stations. But in Islamic mysticism, Ebne Fareze mesri arranged the hierarchy of annihilation in the three stages of “Mahv”, “Tams” and “Mahgh”. Most of the Ibn Arabi and Molla Sadra commentators like Kashani and Haj Molla Hadi Sabzevari, according to this principal, consider annihilation as the annihilation of human’s deed into God’s action, take “Tams” as annihilation into God’s attributes and take “mahgh” as annihilation into God’s Essence, although Molla Sadra, impressed by Eshragh, has mentioned Tames light and has equated it with Great Resurgence and the “Mohayyam” angels and considers them as the end of the soul hierarchy. Manuscript profile

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3 - Ishraqi’s Approach toward “Husn” and its Embodiment in Iranian Miniatures During Eighth to Tenth Centuries AH (A Survey of Six Well-Known Works of the Schools of the Era)
Mohammadsadegh Ali Esmaili Abdulreza Mazaheri Mohammadreza Sharifzadeh

Shahab al-Din Suhrawardi (Sheikh Ishraq) has a manuscript called "Fi Haqiqah al-Ashq" which deals with the category of “Husn” in its various chapters. In this treatise, after expressing the creation of the intellect by Noor Al-Anwar and the origin of the thr More

Shahab al-Din Suhrawardi (Sheikh Ishraq) has a manuscript called "Fi Haqiqah al-Ashq" which deals with the category of “Husn” in its various chapters. In this treatise, after expressing the creation of the intellect by Noor Al-Anwar and the origin of the three attributes "Husn, Eshq and Hozn" from it, in another chapter, he considers Husn as a combination of Jamal and Kamal. Considering the influence of Suhrawardi's Enlightenment view on the mystical literature and art of the later period, it seems that the painters of the eighth to tenth centuries also used the Enlightenment attitude in expressing the beauty of their works. The question is how the Iranian painter drew on Suhrawardi's Enlightenment thought to create image spaces, centered on "Husn"; And what is the difference between Jamal and Kamal of paintings? The research has a historical view and a fundamental purpose and has acted in a descriptive-analytical method. The results show that painters have paid attention to both Kamali and Jamali Husn in expressing beauty. As far as the external structure of the works was concerned, they acted in a Kamali way by using logical method and accuracy in dimensions and scales, and in expressing the Jamali of the works that were related to the internal structure of the work, such as appearance and radiance, tenderness, Elegance and gentleness acted exemplary in the world through intuition and imagination. Manuscript profile

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4 - Comparative Explanation of Science and Perception as Viewed by Avicenna, Suhrawardi, and Ibn Arabi
Ezatolmolook Ghasemghazi Mohammad Akvan

          The current article is seeking to explain perception and its types and degrees from the viewpoint of the three great figures, Avicenna, Shaikh Shahab al-Din Suhravardi and father of theoretical gnosis, Ibn al- Arabi More

          The current article is seeking to explain perception and its types and degrees from the viewpoint of the three great figures, Avicenna, Shaikh Shahab al-Din Suhravardi and father of theoretical gnosis, Ibn al- Arabi known as the great Shaikh. These great men, each has defined perception in different ways. Avicenna, like naturalists, believes in adjustibility of impreasions in mind. But Suhravardi has rejected, in the field of sight, avicenna's theory of beam departure (mathematicians' view). he bases perception on the illumination of the self presence. According to avicenna's view, perception consists of four types such as, sensuous, imaginative, illusive and intellectual but suhravardi considers it three types while inserting perception and illusion in imagination. Avicenna believes that self perceives tangible and imaginative objects through instruments while perceiving abstracts and generalities in it self. He also believes that external senses and internal faculties are material and he considers for each of them a particular place in mind . Although avicenna considers reason non-material as well as perceiver, Suhravadi considers imaginitive perception abstract. He does not consider it material and demonstrates it through imaginative world. Likewise, Ibn al-Arabi rejects the adjustability theory while considering it non-material. According to the continuty creation theory, Ibn-Arabi says perception is the manifestation of God on hearts that are not neglected by hobbies in the world and the real perception accompanies action so the spiritual heaven is its result and nothing is more illuminative than perception that illuminates the perception itself and the human heart is its Manuscript profile

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5 - Review and Comparative Analysis of Sohrawardi and Mulla Sadra about Immortality of the Soul
Mohamad Goodarzi

The  question of  the  nature , of  the  soul and the  debate has long  preocc  upied philosophers , thus each on  the basis of  their  intellectual  and according  to current scientific findings of his ti More

The  question of  the  nature , of  the  soul and the  debate has long  preocc  upied philosophers , thus each on  the basis of  their  intellectual  and according  to current scientific findings of his time have tried to answer the questions to be outmoded . Sohrawardi and Mulla Sadra also not an exception, so that a substantial part of the works, of the philosopher and self-analysis to review and clarify the issues dedicated. The two philosophers have tried every way to his philosophical system of thought based on the fundamental questions that have been raised about the soul respond and express their views. This article is under review and comparative analysis of Sohrawardi and Mulla Sadra   about immortality of the soul in an attempt  to articulate and explain  the views of  the two wise comparative analysis of  evidence about the fact of the fate of the immortality of the soul the soul after the body of disarmament and  the continuation of life after death and reincarnation and the differences and similarities between these two views is a philosopher. Manuscript profile

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6 - The Mystical Hierarchy of the Universe in the Works of Rumi and Suhrawardi
Mohammad Taghi Khammar behrooz romiani Mostafa Salari

10.2234/erfan.2023.706048

In Rumi's works there is a coherent account about the hierarchy of the universe: the first intellect, the light of Mohammadiyya (Nur-e- Mohammadi), the letter and the perfect human being, and so on. It is formed in a hierarchy with the generic name of the multiple world More

In Rumi's works there is a coherent account about the hierarchy of the universe: the first intellect, the light of Mohammadiyya (Nur-e- Mohammadi), the letter and the perfect human being, and so on. It is formed in a hierarchy with the generic name of the multiple worlds. The world of Lāhout, Jabarut, Malakut and Nāsut are well-known names in Islamic mysticism. This can also be seen in the works of Suhrawardi, the philosopher and theorist of illumination philosophy. Apart from the categories which sometimes make it difficult to determine the true source of water, there are two main worlds of Molk and Malakut or light and darkness in the works of Rumi and Suhrawardi which symbolize the lower material world and the superior world (ālam-e- elvi). In this research we study the hierarchy of the world in the works of Rumi and Suhrawardi by using the library documents and descriptive analysis method. Manuscript profile

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7 - A comparative study of the types and functions of symbols in the mystical stories of Avicenna and Suhrawardi
masoumeh rohanifard Hamid alikordkalaii

The mystical expression of mystical concepts has been the trick of mystics and mystics to convey and instill their purpose to others. The use of symbol in Persian literary fiction, and especially in the field of Sufi literature, has been a tool for concealing the deep m More

The mystical expression of mystical concepts has been the trick of mystics and mystics to convey and instill their purpose to others. The use of symbol in Persian literary fiction, and especially in the field of Sufi literature, has been a tool for concealing the deep mystical implications that in most cases should be avoided in understanding the ignorant in this field. The use of symbolism in works that are narrated in the form of stories creates an allegorical narrative that the stories of Avicenna and Suhrawardi can be considered as a clear example. The present study attempts to describe the types and functions of the symbol in the stories of these two philosophers who had mystical tendencies in an analytical descriptive way; Examine in a comparative way. What is clear from the present study is that the symbolism in Suhrawardi's stories is much more complex and personal than in Avicenna 's. On the other hand, Suhrawardi has used more symbolic or covenant symbols than Ibn Sina. He uses traditional (general) symbols, most of which originate from ancient Iranian mythology, and uses them as situational symbols in his mystical works. As a result, the network of symbols that make up the allegorical narrative is very nested and complex. . Manuscript profile

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8 - Analysis of Mystical Discourse of Disciple's Behavior in Masnavi Based on Fairclough’s Model
Farajullah Nakhaei Sarv Hadi Heydarnia Azizullah Tavakkoli Kafiabadi

Critical discourse analysis is a branch of linguistics that examines the relationship between text and the production of ideology. In his proposed model for text analysis, Norman Fairclough considers three levels of description, interpretation, and explanation. The pres More

Critical discourse analysis is a branch of linguistics that examines the relationship between text and the production of ideology. In his proposed model for text analysis, Norman Fairclough considers three levels of description, interpretation, and explanation. The present article tries to examine Rumi's view on the stages of mystical journey through descriptive-analytical method. At the level of description, this study examined the use of nuclear words and semantic lexical relations and processes in Masnavi. At the level of interpretation of discourses of abandonment, the superiority of discovery and intuition, the denial of partial reason and the gradual nature of behavior and the need to obey the guide were identified as dominant discourses. At the level of explanation, it was concluded that Rumi reproduced the dominant discourses of his time in this regard and his view in this regard is in line with the prevailing ideology of his time. Manuscript profile

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9 - investigating The Manifestation of Light in An Iranian House Based on The Opinions of Suhrawardi
tokameh abbasnia tehrani khosro sahaf Hassan Rezaei Abolghasem ghavam

10.30495/ccd.2022.697314

Manuscript profile

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10 - The connection between Suhrawardi's beauty and mystical love with modern aesthetics
azarnoosh gilani Sadegh Zamani

Beauty and love in Iran have a very ancient history. Although Iranian writers and poets have spoken much about beauty and love, But they have not given a clear definition of this concept, Rather, they have always found themselves fascinated by beauty and love. The aesth More

Beauty and love in Iran have a very ancient history. Although Iranian writers and poets have spoken much about beauty and love, But they have not given a clear definition of this concept, Rather, they have always found themselves fascinated by beauty and love. The aesthetic structure that emerges among these research topics, It looks different from what is said in today's aesthetics. Suhrawardi has used the word Hassan in his speech about beauty and has considered Hassan as synonymous with beauty and perfection. The connection between Suhrawardi beauty and love are two fundamental categories that can be cautiously attributed to today's aesthetics. As Bamgarten first put it in a Latin-language book called Aesthetics in the West, which is not entirely about beauty. Rather, parts of it are about beauty, and in fact most of it is about epistemology. However, Suhrawardi also has few references to beauty in his treatise "The Truth of Love" and does not deal directly with aesthetics and art. For this purpose, considering the position of beauty and love in Suhrawardi's intellectual system, in this article, an attempt has been made by citing sources and by descriptive-analytical method. Let us first deal with his treatise "Haghihgat ul Eshgh", Then answer the question: what is beauty and mystical love? And how can it be adapted to modern aesthetics? Manuscript profile

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11 - Analysis of the mystical intertextual relations of the republican order with book of orthography based on Gerard Genet's theory
Elham Ghanavati mohammad ghasemi Ahmad khatibi khiyali aliasgar halabi

10.30495/farsij.2022.1941337.1550

Intertextuality is the production of text through interaction with the texts of its predecessors or contemporaries, in which the participation of those texts in the text in question is explicit, implicit, and implicit from one text to another. Gerard Genet is one of the More

Intertextuality is the production of text through interaction with the texts of its predecessors or contemporaries, in which the participation of those texts in the text in question is explicit, implicit, and implicit from one text to another. Gerard Genet is one of the most prominent researchers in the field of intertextuality, focusing most of his studies on the nature of narrative discourse. With this view, Suhrawardi's encyclopedias have been evaluated in the position of pre-text and the order of the Republic of Sheikh Kharghani as post-text. In this study, it is shown that Sheikh Kharghani has been influenced by the encyclopedias and most of the intertextuality in the Republic's order has been done implicitly (borrowing and inspiration) and sometimes Kharghani has an implicit view of the encyclopedias. The present article concludes that Sheikh Kharghani is in a mystical-intellectual atmosphere similar to Suhrawardi, and this closeness has led to the creation of commonalities and conceptual similarities in the work. In this research, intertextuality has been studied in the republican order and after studying the theoretical foundations, it has been adapted to Suhrawardi's encyclopedias. The result presented in a library method and in an analytical-descriptive way proves the intertextuality in the work. Manuscript profile

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12 - Ontology of Light and Darkness at the Thought of Suhrawardi
Hojjatollah Hemati Fatemeh Modaresi

Light and darkness are original codes in philosophical intuition of Suhrawardi. God, in this system of philosophy, created the universe from the type of light source called Nvralanvar from top to bottom. The top down creation cosmology is an incarnation of supreme powe More

Light and darkness are original codes in philosophical intuition of Suhrawardi. God, in this system of philosophy, created the universe from the type of light source called Nvralanvar from top to bottom. The top down creation cosmology is an incarnation of supreme power of God and its Truth which is unified with the Light and Being called Mlvmyt, Nvryt and Mzhryt respectively. The creation of the world from Suhrawardi's philosophical point of view is light source, Nvralanvar. Suhrawardi's ontology-based  system  is  the  expression  of  devotion.  God,  unique holiness, is absolute devotion to the light and the light is absolute and the other lights are shining in terms of intimacy to the absolute light. Almost all philosophical ideas and theories of Suhrawardi are based on this fundamental view on light source which considers his ontological interpretation and explanation. This paper, first, aims at studying metaphysical foundations, light and darkness ontology and cosmology in Suhrawardi philosophy. Light divisions and other provisions related to the ideas of light and darkness and Suhrawardi's explanation on them are also studied in this paper. Manuscript profile

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13 - Illuminationist Philosophy and the Role of Soul (nafs) in Suhrawardi’s Light System
Seyed Sajad Sadati Zadeh Seyed Morteza Hoseini Shahroudi Abdolah Nik Sirat

Trying to understand the reality of the soul and its results has always attracted philosophers’ attention and has been regarded as one of the concerns of philosophical thinking. In this article it is specified that the peripatetic philosophers, whether Greek or Is More

Trying to understand the reality of the soul and its results has always attracted philosophers’ attention and has been regarded as one of the concerns of philosophical thinking. In this article it is specified that the peripatetic philosophers, whether Greek or Islamic, have considered the soul as a chapter of naturalia and try mostly to comment on the soul’s powers and activities they have not had any epistemological view of it. In contrast, Sheykh Ishragh closes the psychology to the theological discussions and looks at it from the epistemological point of view. His discussion is not about soul’s powers, but he provides a way to save the soul from the prison of the body and emancipate the human being from the darkness of material world. In illuminationist philosophy, the theory of intuition was proposed for the first time, so it has discussed the nature of soul from this viewpoint. Suhrawardi’s psychology isn’t a consequence of theoretical discussion, but it results from introspection and self-awareness that is possible only through the asceticism and controlling the dragon of carnal soul. It is soul which shows not only the Light of Lights, but it becomes divine and finally through this path he founds his luminous system. The system of being is realized through the epistemology of soul. Manuscript profile

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14 - The Basis of Artistic Creation in the Thought System of Sheikh Shahab al-Din Suhrawardi
Bahman Dinarvand farajollah barati Goodarz Shateri

The word "khayāl" (imagination) has been used in various forms, including conjecture, illusion, fantasy, thought, plan, and decision. Suhrawardi was the first to introduce the discussion of the world of khayāl into Islamic philosophy. He considered khayāl matter; howeve More

The word "khayāl" (imagination) has been used in various forms, including conjecture, illusion, fantasy, thought, plan, and decision. Suhrawardi was the first to introduce the discussion of the world of khayāl into Islamic philosophy. He considered khayāl matter; however, he considered imaginary forms to be single (abstract) that remain in the world of khayāl. What is considered the goal of this research is to answer the question of what role the faculty of khayāl play in the creation of works of art? And is it at all influential in the creation of a work of art? And which works of art can be derived from the faculty of khayāl? It should be noted that this research is theoretical and based on exploratory research and the study of library documents and note-taking. The type of research method is content analysis or analytical-descriptive. In any case, in this research, we will present a description of the faculty of khayāl and its function from the perspective of Sheikh Shahab al-Din Suhrawardi in the two epistemological fields of khayāl (connected khayāl) and ontological khayāl, which is known in Islamic philosophy as the world of khayāl or the world of (disconnected khayāl), we will discuss the role of these two khayāl in the field of art and aesthetics. Manuscript profile

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15 - Politics in Suhrawardi's thought Re-readingSuhrawardi's political thought with emphasis on A. Spragens query model
Mir Jamal Al- Din Taghavi Moghadam Mohammad Agah Mohammad Kazem Kaveh Pishghadam

What shows the originality of Suhrawardi's political philosophy is his attention and determination to find a way out of the political-social crises of his era. Although some consider Suhrawardi as an idealist thinker, what makes Suhrawardi's political thought accurate i More

What shows the originality of Suhrawardi's political philosophy is his attention and determination to find a way out of the political-social crises of his era. Although some consider Suhrawardi as an idealist thinker, what makes Suhrawardi's political thought accurate is the reflection on the fact that he, by drawing an accurate picture of the chaos of his time and trying to rebuild the society, seeks a realistic reading of The current state of the society is contemporary. The present article aims to raise the question of how to describe the crisis of the political system of our contemporary society, and what solution does he propose to cure it and get out of it? He had perceived the reality of his society in such a way that deep religious divisions, prejudice and religious violence have become the basis for the division of members of the society. Suhrawardi is trying to provide a cure for such a crisis-stricken society. Based on A. Spragens search method, the hypothesis of the current research is based on the opinion that Suhrawardi, by observing the disorder of the society of his era and searching for the causes of this disorder, is of the opinion that the voids and crises created in the social foundations of his era are the basis for the emergence of And there has been an epistemic gap between wisdom and government. By explaining the current situation and delineating the desired situation, Suhrawardi seeks to restore the relationship between wisdom and government in the form of giving legitimacy to the wise ruler's government, as a solution to the crisis of the political system. Manuscript profile

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16 - A Comparative Study of Love and Wisdom in Hafez's Poetry and Suhrawardi's Persian Works
Mohammad Javid Sabaghian Reihaneh Vaez Shahrestani

One of the most comparable common themes in Hafez's poems and Sheikh Ishraq's Persian works is the concepts of love and wisdom. As much as Suhrawardi as a sage has dealt with wisdom in his Persian treatises, the whole Divan of Khajeh of Shiraz is full of love and both, More

One of the most comparable common themes in Hafez's poems and Sheikh Ishraq's Persian works is the concepts of love and wisdom. As much as Suhrawardi as a sage has dealt with wisdom in his Persian treatises, the whole Divan of Khajeh of Shiraz is full of love and both, in turn, had an opinion on the opposite meaning. If Suhrawardi is a sage who also depends on wisdom and love, Hafez is also a thoughtful poet who has not neglected the category of intellect and he has always criticized it in his poems. However, in Suhrawardi's collection of Persian works, only one treatise is dedicated to love. It is safe to say that he has completely explained about love and tells about it in different stages and levels and also the role and place of love in enlightened wisdom well. The authors have also used the treatise Fi Al-Haqiqah Al-Eshq (about truth of love) more than other treatises, because it is more comparable and compatible with Hafez's poems. A comparative study of Hafez and Suhrawardi's views on the categories of wisdom and love and discovering their place in cosmology and epistemology are the subject of this research. As a result according to Sheikh Ishraq, wisdom and love are necessary for each other. Love is the offspring of wisdom, and there is no other way than love to reach the whole intellect, which is closest to Nooralanvar. On the other hand, Hafiz seldom speaks of the sacred intellect, and except for a few verses, wherever he speaks of the intellect, he means partial intellect, and in comparison with intellect and love, what is most original to him is love. Despite their differences of opinion, these two thinkers are in agreement with each other in expressing the method of achieving Truth and in the preference of love over wisdom for achieving absolute beauty and perfection. Manuscript profile

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17 - The Role of “Experiencer” in the Philosophy of Illumination Based on the Ideational Metafunction; The Case Study: Lughat-i Muran (The language of Termites) and Safir-i Simurgh (The Calling of the Simurgh)
Abbāsali Vafāie Fereshteh Milādi

During his/her suluk (spiritual journey) and intuition, a mystic establishes a relationship between himself/herself and nature and God, revealing something beyond reason. It is called "mystical experience". This experience is ambiguity when it comes in the form of langu More

During his/her suluk (spiritual journey) and intuition, a mystic establishes a relationship between himself/herself and nature and God, revealing something beyond reason. It is called "mystical experience". This experience is ambiguity when it comes in the form of language; in this way, different narrators create different narrations from "a single experience". In mystical texts, on one hand, the author tries to convey her/his thoughts, and on other hand, to "hide the secrets from strangers (na-ahlān)". By using descriptive-analytical method and based on the ideational metafunction, the present article tries to study the role of "experiencer" in the philosophy of illumination (Falsafeh Eshraq). In his treatises, Suhrawardi, as the founder of this school of thought, refers to themes like separation from higher world, spiritual nostalgia, removing barriers to suluk and meeting the old wise man, and focuses on spiritual journey (suluk) to the world of light and releasing from the worldly prison. The findings show that by overcoming the illuminate (Eshraqi) worldview, the relational processes have become mentalistic processes in the verbal sphere. Suhrawardi, first, describes the symbolic concepts with the aim of creating a tangible space, and then, interprets them by creating a space for dialogue. Finally, as the old wise man, he expresses the abstract concepts. Manuscript profile

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18 - Comparative analysis of the points of view of Christian Bobin, and Sohrawardi in Ontologie of Creation
Massumeh Ahmadi Sedigheh Sherkat Moghadam

10.30495/mmlq.2022.688172

Mythological views about creation describe the way man thinks about existence and creation; they often try to remove the ambiguity from the stage before creation and creation. In his literary-mystical works, Christian Bobin has dealt with the ontology of creation, somet More

Mythological views about creation describe the way man thinks about existence and creation; they often try to remove the ambiguity from the stage before creation and creation. In his literary-mystical works, Christian Bobin has dealt with the ontology of creation, sometimes in a descriptive way, and sometimes with a literary and metaphorical language. His views on the system of existence are significantly similar to Suhrawardi's views on the “controlling lights” (al-anwar al-ghahirah) and “managing lights” (al-anwar al-mudabbirah). Bobin also considers transcendental factors such as divine light and angels, along other factors, to be effective in the creation and guidance of Nature. The present article tries to deeply read Boban's literary-mystical works and to better understand his worldview in accordance with Suhrawardi's philosophy of illumination (ishrāq). The result of the research indicates that Christian Bobin, based on a kind of illuminational self-knowledge and with a poetic-mystical appraoch, believes the myth of creation is in a continuous and permanent relationship with the "face of God". His view is similar to the Quranic view that every day God is engaged in some work (Kulla Yawmin Huwa Fī Shanin, Quran: 55:29). In his works, the myth of creation refers to a chain-like and eternal birth of "being" which is associated with luminous eternity. Like Suhrawardi, Bobin sees light as the basis of "being" and the cause of its continuity; his view is a kind of quasi-illuminational view. Manuscript profile

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19 - The Nostalgia of the Soul in "The Hymn of the Pearl" and "Exiled in the West"; A Comparative Study
nasrin vakilian FATEMEH LAJEVARDI ABOLGHASEM ESMAILPOUR MOTLAGH

10.30495/mmlq.2023.698527

 Belief in the descent of the soul to the material realm and its return to its higher state and homeland is the core of the teachings of the Gnostic School as well as Islamic mysticism. This belief is manifested in two allegorical stories: “The Hymn of the Pe More

 Belief in the descent of the soul to the material realm and its return to its higher state and homeland is the core of the teachings of the Gnostic School as well as Islamic mysticism. This belief is manifested in two allegorical stories: “The Hymn of the Pearl” and “Exiled in the West: The Mystical Narration of Shihab Al-Din Suhrawardi's Recital of the Occidental Exile” The former is a reflection of Gnostic epistemological thoughts and the latter being an expression of Suhrawardi's intellectual-philosophical system. By a comparative analytical approach and using library method, the present article tires to decipher these two stories to depict the basic worldviews of Gnosticism and Suhrawardi through these two treatises, to reread the commonalities and differences between them, and in this way, achieve achievements by comparing and intertextually examining the two stories. Despite the great intellectual differences between these two worldviews, the findings of the research show many commonalities. Among the common themes of two stories, we can refer to spiritual nostalgia, East-West worldview, the presence of an old man and a spiritual guide, being informant, as well as the symbolic and mythological structure of both stories. Themes such as the return and the second birth, the Divine intervention in all things, and the non-dualistic worldview, that are referred in Exiled in the West, are the differences between the two stories. Manuscript profile

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20 - Exploring Epic Elements in Suhrawardi's Aql-i Surkh Treatise
Askar Seyadat soodabeh keshavarzi Zarrintaj Varedi

10.30495/mmlq.2023.708638

In the works of Persian Sufis and mystics, alongside national, historical, and religious epics, there exist mystical epics as well. These mystical epics feature the holy traveler (sālek), who, like the hero of the epic, continually faces conflicts with his/her hidden de More

In the works of Persian Sufis and mystics, alongside national, historical, and religious epics, there exist mystical epics as well. These mystical epics feature the holy traveler (sālek), who, like the hero of the epic, continually faces conflicts with his/her hidden devil or carnal soul. In Suhrawardi's treatise, Aql-i Surkh (The Red Intellect), the author employs symbolic language to depict the soul's entrapment within the body's prison, and through the words of a wise old man, he illustrates the intricate twists and turns of the path towards spiritual rediscovery. The current research, utilizing an analytical-descriptive method, examines the epic elements present within Aql-i Surkh. This analysis reveals the mystical-epic components embedded within the treatise. The study's findings suggest that epic components and symbols, such as the struggle between good and evil, the journey, the Haftkhān (Seven Labours), the need for a wise old man's companionship during Haftkhān, Mount Qaf, Simorgh, epic warriors, Jam-e Giti-nama, weapons, and the Water of Life, imbue the treatise with a distinct mystical-epic flavor. Manuscript profile

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21 - Love and Reason in Gathas
مهدی ازهری راد محمود طاووسی رضا افهمی

Despite the various studies on Iranian ancient culture, the relationship among reason and love, and intuitive (inner) knowledge and acquired knowledge in pre-Islamic Iran has been entertained very little. But these ideas have been the center of attention for Muslim phil More

Despite the various studies on Iranian ancient culture, the relationship among reason and love, and intuitive (inner) knowledge and acquired knowledge in pre-Islamic Iran has been entertained very little. But these ideas have been the center of attention for Muslim philosophers and mystics in Iran and Islamic period.  The present article, by studying Gathas, tries to show the relationship between reason and love in the thoughts of ancient Iranians. This relationship will be considered in the thoughts of Suhrawardi and Rigveda, applying a structuralistic approach. The results show that in Gathas and Avesta, despite the central role of reason in those texts, love and reason are different but complementary entities.   Manuscript profile

Open Access Article

22 - Messages of Suhrawardi to Contemporary Man*
حسینعلی قبادی مریم عاملی رضایی

  The separation of science and spirituality has estranged man from the intuitional and mystic view to the world, and it has led to much spiritual damage, including hopelessness, meaninglessness, anxiety, alienation, and egocentrism. This article tries to show th More

  The separation of science and spirituality has estranged man from the intuitional and mystic view to the world, and it has led to much spiritual damage, including hopelessness, meaninglessness, anxiety, alienation, and egocentrism. This article tries to show that man can overcome these misfortunes by relying on Islamic mysticism and especially on the thoughts of Shahab al-Din Suhrawardi (1155- 1191), philosopher, Sufi and founder of the Illuminationist philosophy.     Manuscript profile

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23 - Symbol of Sun Suhrawardi's Allegorical Works
حسین خسروی

    From the earliest period of Persian poetry, the sun has been a subject of attention, and in the 6th and 7th AH, Khāghānī Shirvāni, Attār Nishāburi and Mowlānā Jalāl-al Din Balkhi employed the image of the sun in their poems. But for Shahāb al-Din Suhraw More

    From the earliest period of Persian poetry, the sun has been a subject of attention, and in the 6th and 7th AH, Khāghānī Shirvāni, Attār Nishāburi and Mowlānā Jalāl-al Din Balkhi employed the image of the sun in their poems. But for Shahāb al-Din Suhrawardi (1155-1191), the Persian philosopher and mystic, the light and the sun have a special significance; according to him all creation is a successive outflow of the original supreme Light of Lights (Nur al-Anvar). This article tries to analyze the symbol of sun in the Allegorical Works of Suhrawardi, especially Loqat-e Murān.     Manuscript profile

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24 - Critical reading of Suhrawardi`s logic
agi asghar jafari valani

پرسش اساسی پژوهش این است که آیا فقط نام اصطلاحات در منطق سهروردی با منطق مشاء فرق دارد یا او دیدگاههای متفاوت با مشاء نیز داشته است؟ به عبارت دیگر نوآوری‌های شیخ اشراق در منطق چیست؟ منطق معرفی شده شیخ اشراق ساده‌تر است؛ چراکه او از جمله دانشمندانی است که در منطق نگاری، More

پرسش اساسی پژوهش این است که آیا فقط نام اصطلاحات در منطق سهروردی با منطق مشاء فرق دارد یا او دیدگاههای متفاوت با مشاء نیز داشته است؟ به عبارت دیگر نوآوری‌های شیخ اشراق در منطق چیست؟ منطق معرفی شده شیخ اشراق ساده‌تر است؛ چراکه او از جمله دانشمندانی است که در منطق نگاری، از نظام دوبخشی ابن سینا تبعیت نموده است. بررسی نظام فکری سهروردی از جمله اندیشه‌های منطقی او که تاکنون به طریقی نظام یافته بررسی نشده است، رهیافتی برای رسیدن به این هدف است. با روشی عقلی - تحلیلی در منطق سهروردی می توان گفت که او سعی داشته تا با نگرش خاص خود به بازسازی نظام منطق ارسطو اقدام کند. او بر منطق اشکالاتی وارد کرده که می‌توان به اشکال بر نظریه تعریف ارسطوئی، عکس، کیفیت و کمیت قضایا، قیاس ارسطوئی و اشکال چهارگانه آن اشاره کرد. در این منطق بیشتر سعی شده تا به کلیات پرداخته شود؛ وی برخی قسمتهای منطق ارسطوئی مانند کلیات خمس و مقولات را از دایره منطق خارج دانسته است. در باب مغالطات نیز نظر وی این است که باید با دیدی کاربردی به آنها نگریست و دایره آن را به مباحث فلسفی می‌کشاند. درنهایت می‌توان گفت منطقی که سهروردی پیشنهاد کرده تنها در نظام فلسفی وی معنا دارد. در منطق اسلامی، اکثر منطق‌دانان به همان منطق ارسطویی بسنده کرده و به منطق اشراق توجه کمتری شده است، در حالی که طبق نظر سهروردی شناخت کامل فلسفه اشراق منوط به شناخت منطق اشراقی است. Manuscript profile

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25 - Epistemological and Ontological Foundations of Allegory in the Illumination Wisdom and Its Educational Role
mohammad mahdi dehghani ashkezari abbas dehghaninejad sayed mohammad ali mirjalili

Suhrwardi is one of the greatest Islamic philosophers and a revivalist of the philosophy of enlightenment, who by emphasizing illumination, which is a combination of rational reasoning and intuition, presented a middle way between the philosophy of Peripatetic and mysti More

Suhrwardi is one of the greatest Islamic philosophers and a revivalist of the philosophy of enlightenment, who by emphasizing illumination, which is a combination of rational reasoning and intuition, presented a middle way between the philosophy of Peripatetic and mysticism. Emphasizing inner cultivation and purity, he seeks to achieve a person's presence perception, which is achieved by a direct and immediate understanding of the object, which is the same as seeing the object. This path starts from the basics of illumination and reaches the end of the philosophy of illumination, which is the closeness to God and ultimately divine annihilation. This path starts from the foundations of Ishraq and reaches the end of the philosophy of Ishraq, which is the closeness to God and ultimately divine annihilation. The illuminative approach shows itself from epistemology to educational methods. An approach in which allegory plays an important role. This research is of a qualitative type that analyzes the philosophy of illumination and has the highest level of interpretation and abstraction, and by describing and explaining Sohrwardi's point of view, it deals with the place of allegory and explaining its foundations in the philosophy of illumination. Manuscript profile

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26 - Formal knowledge or conceptual perception in the philosophy of illumination
Azizollah Afshar Kermani

Suhrawardi, on the basis of presence or absence of the thing for the subject, classifies the human knowledge into the knowledge by presence and the conceptual knowledge. The foundation of the knowledge by presence is the presence of soul for itself and the basis of the More

Suhrawardi, on the basis of presence or absence of the thing for the subject, classifies the human knowledge into the knowledge by presence and the conceptual knowledge. The foundation of the knowledge by presence is the presence of soul for itself and the basis of the conceptual knowledge is the memory of the soul from the sensible world by observing it. Suhrawardi believes that the mind is the conceptual aspect of the soul. All conceptions are known by essence or by accident. He calls them the evidential and acquired knowledge. Accordingly, he has considered the sensible concepts and observations as the most evident concepts. Suhrawardi makes a distinction between the concept or idea of the thing and the thing qua thing. Moreover, he holds that the concept of thing represents one aspect of the thing and then it should not be confused between the things as things and their concept or idea. Manuscript profile

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27 - Sabzawari and Harmonizing his Viewpoint with Mulla Sadr's on the vision
Mohammad Hadi Tavakoli Hossein Ali Shidanshid

Sadr, who believed that while visioning, the human soul creates sensible forms, disagreed and criticized Suhrawardi's theory according to which, while visioning, the human soul gains illuminative knowledge in presence during the vision. Sabzawari defended Suhrawardi's t More

Sadr, who believed that while visioning, the human soul creates sensible forms, disagreed and criticized Suhrawardi's theory according to which, while visioning, the human soul gains illuminative knowledge in presence during the vision. Sabzawari defended Suhrawardi's theory and in addition to answering Sadr's criticism, tried to harmonize Suhrawardi's theory with the foundations of transcendent philosophy. The article is reporting, reviewing, and investigating to harmonize these two points of view as a new approach. The result is that two explanations can be understood from his words. These explanations suffer from some defects including incompatibility with illuminative philosophy, but the theory which is obtained from his second explanation is adjusted to the transcendent philosophy and can be regarded as a new theory in the history of development of theories on the quality of vision. Manuscript profile

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28 - The identity-making element of Iran's idealistic kings in Suhrawardi's political thought
Mir Jamal Al- Din Taghavi Moghadam Mohammad Agah Mohamadkazem Kavehpishghadam

10.30495/psq.2024.1989492.2210

In Suhrewardi's time, the crisis of legitimacy and the central power vacuum led him to pay special attention to the role and prestige of Iranian shahryars in realizing the identity and position of the monarchy. This position embodies the link between religion and shahry More

In Suhrewardi's time, the crisis of legitimacy and the central power vacuum led him to pay special attention to the role and prestige of Iranian shahryars in realizing the identity and position of the monarchy. This position embodies the link between religion and shahryari. Suhrewardi talks about three ideal shahryars of ancient Iran in his works and considers them as examples of wise rulers who can serve as a suitable model for other rulers. The task of this research is to answer the question of what special characteristics Iranian shahryars had that made them a desirable model for other rulers in Suhrewardi's political thought. Therefore, this research seeks to answer this question by examining the role and prestige of shahryars in Suhrewardi's thought on ancient Iran and his narrative about them. The research hypothesis can be formulated as follows: the divine legitimacy and ta'alluh (attachment to God) of these shahryars were the main pillars and distinguishing features of the desired model of wise rulers according to Suhrewardi, which attracted his attention. This divine legitimacy and ta'alluh manifested itself as a divine emanation. Manuscript profile

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29 - Plato’s world of illusion, Collective unconscious of Jung, and Mowlana’s world of heart
Taqi Pournamdarian

Irrespective of their whereabouts, their cultural era, humans share common gifts and potentialities arising from their epistemological existential essence.  A large part of peoples’ knowledge and experiences are common despite their differences in terms of cu More

Irrespective of their whereabouts, their cultural era, humans share common gifts and potentialities arising from their epistemological existential essence.  A large part of peoples’ knowledge and experiences are common despite their differences in terms of culture, time, place and personal experiences.  The important point is that this difference is only external, the underlying structure or deep structure is similar, since human potentialities are rarely influenced by cultural differences hence there exists similarities between Plato, Suhrawardi, Mowlana and Jung regarding the structure of the world and Man’s psyche in terms of deep structure.  By presenting Plato’s world of illusion and Suhrawardi’s world of image, Zoroaster’s spiritual divine forms (farvahar), Jung’s collective unconscious, and the sayings of Attar and Mowlana regarding divine eternal self, one can clearly find resemblances in terms of deep structure between these modes of thoughts. Manuscript profile

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