Shihb Al-Dn Suhraward

Mehdi Aminrazavi

Introduction
Shihab al-Din Yahya ibn Habash ibn Amirak Abul Futuh Suhrawardi, also known as Shaykh al-ishraq (the master of illumination), is the most significant philosopher between Ibn Sina (10th CE) and Nasir al-Din
Tusi (13th CE). Suhrawardi was born in 549 AH/1154 CE in the village of Suhraward near Zanjan, a northwestern Iranian city. His early education took place in the city of Maraghah, where he studied philosophy,
among other things, with Majd al-Din Jili. Suhrawardi then traveled to Isfahan, where he pursued his advanced studies with Zahir al-Din al-Farsi in philosophy, theology, and the sciences, including The
Observations (al-Basir) of Umar ibn Salah al-Sawi (or Sawaji). Suhrawardi continued his journey by going to Anatolia and Syria, where he met Malik Zahir, the son of the famous Salah al-Din Ayyubi, in Aleppo
in 579/1183. Suhrawardis philosophical views antagonized the orthodox jurists at Malik Zahirs court. Having declared him a heretic, they asked Malik Zahir to put Suhrawardi to death; the king, however, refused,
but under pressure from his father, Salah al-Din Ayyubi, the order was carried out. Suhrawardi, who received the titles al-Shahid (the Martyred) and al-Maqtul (the Murdered), was put to death in 587/1191.
Evidence concerning Suhrawardis life is sparse. He lived somewhat of a hermetic life and had an eccentric personality; one day he would dress in the manner of courtiers and the very next day as a wandering
Dervish. He had a sharp tongue and a reddish face and was of medium height. In the period known as the cessation of philosophical activities that followed Ghazzals scathing attack on philosophers,
Suhrawardi not only kept the flame of philosophizing alive but also established a philosophical paradigm known as the school of illumination (al-hikmat al-ilahiyyah), literally meaning Divine Wisdom, or hikmat
al-ishraq (philosophy of illumination). Suhrawardi is unique in the annals of Islamic philosophical thought in that he developed a philosophical tradition inclusive of other traditions such as Zoroastrianism,
Manicheanism, and Hermetico-Pythagorean writings as well as the Greek philosophers. Suhrawardi was a system builder. He tried to bring about a rapprochement between the discursive philosophy of Aristotle
and Ibn Sina, practical and theoretical (Irfan) aspects of Sufism, and finally what he calls illuminationist (ishraqi) philosophy. His writings reflect his grand synthesis of various branches of learning; he wrote
several philosophical treatises in the Aristotelian tradition, a number of highly allegorical Sufi narratives, and his magnum opus in a peculiar language that he calls the illuminationist language ( lisan al-ishraq).

Introductory Works
Henry Corbin is one of the outstanding scholars of Suhrawardi who not only introduced him to the Western world but also revived much interest in Suhrawardi among Iranian philosophers. Several of his works are
translated from the original French to English and other European languages. Corbin 1939 offers a thorough analysis of Suhrawardis life and thoughts. Corbin 1971 devotes more attention to a discussion on
Suhrawardi than to any other figure in this work. Corbin 2003 develops a sacred geography and discusses schools of wahdat al-wujud (unity of existence) of Ibn Arabi and wahdat al-shuhud (unity of
consciousness) of Semnani through Suhrawardi. Nasr 1963 is one of the first extensive articles on Suhrawardi that discusses various aspects of the illuminationist doctrine in some detail. Nasr 1964, initially
offered as a lecture series at Harvard University, is now somewhat of a classic. It covers Suhrawardian thought in its second part. One of the salient features of Ziai 2001, a highly dense and informative article, is
the emphasis on Suhrawardis philosophical views.

Corbin, Henry. Suhraward d Alep fondateur de la doctrine illuminative. Paris: Maisonneuve, 1939.
E-mail Citation
Emphasizes Suhrawardis doctrine of illumination and its distinct features. Suitable for advanced students and scholars in the field.

Corbin, Henry. En Islam iranien: Aspects spirituels et philosophiques. Vol. 2, Sohrawardi et les Platoniciens de Perse. Paris: Gallimard, 1971.
E-mail Citation
Provides a context for Suhrawardian thought within a Persian intellectual context and demonstrates Suhrawardis significance in the history of Islamic philosophy. An excellent source for a general but thorough
study of Suhrawardi.

Corbin, Henry. Lhomme de lumire dans le soufisme iranien. Paris: ditions Prsence, 2003.
E-mail Citation
Discusses ishraqi (illuminationist) motifs and the spiritual journey of the soul from the occidental exile to the Orient of light.

Nasr, Seyyed H. Shihb al-Dn Suhraward Maqtl. In History of Islamic Philosophy. Edited by M. M. Shariff, 11541191. Wiesbaden, Germany: Otto Harrassowitz, 1963.
E-mail Citation
Covers most of the essential aspects of Suhrawardis philosophy in three sections: life, works, and sources; the meaning of ishraq (illumination); and Orient and Occident in sacred geography.
Nasr, Seyyed H. Three Muslim Sages: Avicenna, Suhraward, Ibn Arab . Cambridge, MA: Harvard University Press, 1964.

E-mail Citation
A thorough but general discussion of various aspects of Suhrawardian thought. Written in an encyclopedic style, this article is one of the best general introductions for students interested in Suhrawardis school of
thought.

Ziai, Hossein. Shihb al-Dn Suhraward: Founder of the School of Illumination. In History of Islamic Philosophy. Edited by Seyyed H. Nasr and Oliver Leaman, 434464. London:
Routledge, 2001.
E-mail Citation
After providing an overview of Suhrawardis philosophy of illumination and his critique of Ibn Sina, Zia i treats such aspects of Suhrawardis philosophical views as his illuminationist methodology, essentialist
theory of definition, and epistemology.
LAST MODIFIED: 04/22/2013
DOI: 10.1093/OBO/9780195390155-0219
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