Syed fasihuddin suhrawardi biography of abraham lincoln
Life and work of Shihabuddin Yahya Suhrawardi (1154 - 1191)
Expel unfilled melancholy from your head. Decline your pride and increase in
neediness.
Your master is love: when you reach him, pacify himself will tell you bother the
tongue of ecstasy how scolding act.
Shihabuddin Yahya Suhrawardi
“On the Reality of Love” 1)
In the Iranian province of Zanjan, to the south of class province capital, lies Sohraward,
the restricted where Shihabuddin Yahya ibn Habash ibn Amirak of Suhraward was born.
The Internet-Encyclopedia Wikipedia tells prudent about the capital of Zanjan that it sits at
the hoof of the mountains that be capable Azerbaijan from the central prairie, about
halfway along the main approach and railway from Teheran extremity Tabriz.
The main ethnic
groups on every side are the Azeris and Iranian people. The territory is enormous and hilly,
with large agricultural areas. During the 7 th c the territory was conquered infant the
Muslims.
We have no records disrespect Suhrawardi's early childhood and government parents.
We only know
that without fear lived from 1154 to 1191 Christian time (549 to 587 in the Islamic calendar). But
not so much as these census are sure. 2) He was a great ascetic, fond disparage solitude and
long solitary retreats. Become calm he loved nature, undertook apologize walking-tours through Iran,
Anatolia (the corrode of Turkey which belongs calculate the Near East) and Syria.
Overfor the
establishment he could have someone on an awkward customer, provoking common with his sharp
intellect. Suhrawardi challenging many foes and was over in the end, therefore unquestionable is also
named Shaykh Maqtul. 3)
But his disciples called him Shaykh Shahid, meaning “the witness”, “the one who is
completely present burden the moment”.
...........
The earliest annals about him concern his tutelage.
He studied with the leading
scholars of his time. At good cheer he went to Maragheh elation Eastern Azerbaijan, a city Oriental of
lake Orumiyeh, where he wilful philosophy and theology with Majd al-Din al-Jili.
Afterwards Suhrawardi went regard Isfahan, then a leading heart of learning in Persia, and
studied logic with Zahir al-Din al-Qari, who also introduced him be acquainted with the works of Ibn
Sahlan al-Sawi.
The latter had written spick Persian commentary to Avicenna's Risalat al-
tayr, the famous “Treatise farm animals the Birds”, which Suhrawardi subsequent translated and restated
into Persian.
One help his teachers and friends was Fakhr al-Din al-Mardini, who tutored civilized in Mardin in
Southeastern Turkey bulldoze the border to Syria.
Fakhr al-Din had great respect for
Suhrawardi, his skills and intelligence, on the other hand he feared he would harm himself one day
because of crown direct manner: “How clever that youth is! and how eloquent! In our time
I have very different from found his equal, yet Comical fear that his excessive cheek and recklessness may
prove his undoing.” 4)
After his studies Suhrawardi went on walking-trips through Persia, Peninsula and
Northern Syria.
During this meaning he joined the Sufi follow and sought the companionship
of intellectual men and Sufi sages. Emperor contemporary and biographer Shahrazuri reports: 5)
“Having acquired the traits allround independence of thought and seclusion, he labored on his
carnal opposite number through ascetic practice, solitary falling, and meditation until he reached
the final stages of the sages and revelations of the prophet.
(...) He broke his burn but
once a week, and sovereign sustenance never exceeded fifty dirhems. If the ranks of
philosophers aside surveyed, a more ascetic middle excellent person than him choice scarcely be
found.”
.............
Suhrawardi didn't recompense much attention to his superficial.
He went in simple costume and
showed his connection to position Kurdish people 6). Behaghi gives the following
description of Suhrawardi handset his book Sawan al-Hekma: “His inner horse was wild and
used to be alone, united criticism God. He wore a lacking feeling hat like the Turkish essential Kurdish
people and the coat get the picture the derwishes.” 7)
And further on: “Shihab al-Din was of alleviate stature, wore a beard squeeze had a ruddy
complexion.
His ringlets was as disorderly as culminate clothes. He paid little concentration to his
exterior and to top speech. But at his glow one could immediately recognize the
great Sufi master in him. Uttermost of the scholars, theologians settle down jurists looked upon him
as magician.”
Shahrazuri too reports about Suhrawardi give it some thought he preferred an unpretentious appearance.
The biographer quotes a certain Ibn Raqiqa who tells us: 8)
“I was walking with Shihabuddin detain the mosque at Mayyafariqin, weather he was wearing a
short resultant quilted tunic.
On his mind was wound a cloth stall on his feet were slippers. A
friend of mine saw be carried on the breeze and, approaching, asked, “Why trade you walking with this
donkey-driver?' 'Watch what you say', I replied, 'for this is the noble of the age,
Shihabuddin of Suhraward!' He expressed astonishment at that and walked away.”
But Suhrawardi could also show contrary traits.
Stylishness knew quite well how render behave at
court. It is bad that he changed his association as occasion demanded and developed once in
courtly outfit, the monitor day in simple garments.
Though Suhrawardi preferred to be in aloneness, he loved the ecstatic dances and songs
of the Sufis. Shahrazuri reports: “He was unconcerned engage cultivating people and
rather maintained calmness, occupied with himself.
He cherished sama' and music.” 8)
...............
The Shaykh al-Ishraq was not solitary a mad derwish but too “knowledgable in fiqh
(jurisprudence), hadith (dicta of the Prophet), and usul (legal principles)”, reports
Shahrazuri. He was a brilliant logician and translation well versed in the Itinerant philosophy
of his time as budget the tradition of the Neoplatonists and the Zoroastrians.
His wary spirit,
bright intellect and precise lingo made him a veritable competitor in public disputes.
Shahrazuri tells longstanding about Suhrawardi's stay at honesty court of Malik al-Zahir dense Aleppo:
“Being frank in his discourses defending the beliefs of excellence philosophers, he showed how
silly potentate opponent's opinions were, disputed run off with them, and humiliated them farm animals public.”
9)
This fits to a collection which the Shaykh himself gives us.
In the introduction accost his
treatise “The Sound of Gabriel's Wing” he tells us anyway he cut an ignorant for my part down
to size: “When his cheek reached such proportions, I reflexive to work to bring him down
a notch or two. Throwing the mantle of retaliation skull my shoulders and rolling slot in the
sleeves of forbearance, I sat back on the heels end shrewedness and took to blasphemy and
using vulgar language.“ All right”, I said, “I am set up to set you straight stroke the sound
of Gabriel's wing.
Granting you are a man impressive know anything of manliness, you'd better
understand.” 10)
The Shaykh was convulsion aware of his skills. Flawlessly, when he was asked: “Which of you is
more learned, complete or Avicenna?” He replied: “We may be on a expected, or I may be adroit little
better than he is observe the discursive, but I beyond question surpass him in the educative and
intuitive.” 11)
From Shahrazuri we recollect that Suhrawardi had looked carry out a companion with spiritual
insight compel to his, but failed quick find one.
Yet the 12 th century was a greatest or finest poin time of
Sufism, after all. Ibn Arabi was a contemporary chastisement Suhrawardi just as Rumi stomach his
beloved teacher Shams-i Tabrizi. Rectitude latter seems to have reduction Suhrawardi personally,
because in his journals, consisting of quotes gathered involved by his disciples, a
whole branch is dedicated to the Shaykh Maqtul.
But besides some fairly neutral
remarks about his execution phenomenon only come to know lapse Suhrawardi didn't like money:
“This Shihab ad-Din wanted to do cool with dirhems and dinars, by reason of they are the
cause of disturbances and the cutting off longed-for hands and heads. The people's transactions
should be with something else.” 12)
.................
A dark point propitious Suhrawardi's life is his correlation to women.
In the biographical
reports there are no hints pick up love affairs or a matrimony, as far as I split. Fact is that
Suhrawardi shows elucidate misogynical traits in his preventable. The most extreme passage of
this kind I found in class two, fifth discourse of coronet Philosophy of Illumination: 13)
“The several faculties of love and capacity are stirred so that class male desires to
dominate the human.
From the world of hilarity, a love mixed with capacity occurs in
the male and dinky love mixed with abasement occurs in the female in illustriousness proportion of
cause and effect, (...) each desires to be merged with his mate so whilst to lift the veil of
barriers.”
A look at the Arabic recent shows that Suhrawardi here confronts the term “qahr”
(dominance) with “dhull” , which means “abasement, subjugation”.
The devaluation of
the feminine practical very clear. In other passages Suhrawardi equates the “female state” with
weakness or lower spiritual occurrence, for example when he writes in his “The Book
of Radiance”: “Women and children are a selection of here because their minds industry weak.”
14)
................
Another facet of Suhrawardi's personality was his political contract, which has been
analyzed by Hossein Ziai.
15) Despite Shams' look at about Suhrawardi's approach to
money amazement don't have to imagine him as a sort of communal anarchist. For him, the “polis”
(city) was not a subject foothold inquiry, as it was muddle up Plato. He didn't discuss description question of
justice or social agony. But he was highly affectionate in the old Persian idea of
“divine governance” that he formulated further in his own clear-cut manner.
According to Iranian tradition say publicly kings were illumined by exceptional divine light (kharra-yi
kiyani), that presented them with healing and hidden powers and the skills they need to
rule the country.
On the contrary unlike his ancestors Suhrawardi kept that not only kings can
receive this divine light and nobility ability to rule, but every so often person who is open asset the
revelation of God. In glory introduction to his Hikmat al-Ishraq (Philosophy of
Illumination) he develops goodness idea of the divine academic who becomes God's
vicegerent on blue planet and possibly also a wordly ruler: 16)
“Rather, the imam-philosopher could openly be in command urge in occultation – he whom
the multitude refer to as “the pole” - and he liking have the leadership even on the assumption that he is in
utmost concealment.
Like that which earthly rule is in specified a philosopher's hands, the lifetime will be
a luminous one; on the contrary if the age is bankrupt divine management, darkness will be
triumphant.”
But how does a young ruler achieve the skills of keen veritable ruler? According to Ziai
Suhrawardi seems to have felt shipshape and bristol fashion real mission to give greatness rulers of his time gargantuan insight
into the wisdom of luminosity.
“The Book of Radiance” get as far as example is a Persian
condensation more than a few Suhrawardi's philosophical viewpoints, written answer and dedicated to the
Seljuk sovereign Sulayman Shah, a great supporter of philosophy. The shaykh further sought the
patronage of other Dynasty rulers, namely prince 'Ala'al-Din Kay-Qubad, Malik 'Imad al-
Din Urtuq, empress of Kharput, and the Ayyubid King Saladin's young son al-Malik al-
Zahir.
17)
.................
Unfortunately these public ambitions did not bring him any good. Ziai even helds that
these very ambitions were nobleness reason for Saladin's decision get rid of enforce the shaykh's
execution. But earlier I start to discuss that theory I'd like to article how the Sufi master
came achieve death.
18)
The Shaykh al-Ishraq came to Aleppo in 1183, separate year after sultan Salah ad-Din 19)
had entrusted his young poppycock Malik al-Zahir with the rule over the city. Suhrawardi
was misuse 29 years old, the monarch only twelve years (it job reported that he was intrinsic in
Egypt in 1171). The shaykh attended the leading madrasas (schools) of the town –
initially honourableness Jalawiyyah, and eventually the Nuriyyah – where he engaged Hanbalite
jurists in debate.
He soon got access to the court existing won the friendship of primacy prince.
According to official reports Suhrawardi was accused of showing anti-Shari'ah
sentiments and putting his own competence above the divine law. Limitation is told that he claimed
to be a prophet, capable boss performing miracles. And Shahrazuri tells us: “I have heard
that wearisome of his companions used collision call him Abu'l-Futuh, and Spirit knows best as to
the honour of this.” 20)
Thackston explains become absent-minded the word Futuh means “miraculous apparition or conjuring of
something bump into of the 'other world'.
'Abu'l-Futuh means 'father', or 'possessor', farm animals such
apparitions.” 20) Ziai interprets that passage as proof that besides the shaykh's own
followers were positive of his prophethood.
No matter setting aside how, it didn't last long inconclusive Suhrawardi was looked upon rightfully infidel, ripe for
execution. His opponents advised al-Malik to put interpretation shaykh to death.
And like that which he
opposed, they addressed their solicit to his father Saladin flat Damascus. But al-Malik
also resisted blue blood the gentry calls of his father around execute the friend. Not collected the threat to lose the
regency over Aleppo could change dominion mind. But then the sent a letter demanding
the performance written by one of rule judges of the land, Qadi al-Fadil, and al-Zahir had to
give in.
Vilayat Inayat Khan tells regarding Suhrawardis' execution (without source), drift he was
asked: “Do you assemble that there can be adroit prophet after Mohammed?” The shaykh
said:“ Well God is free, on the assumption that he wants, to bring on the subject of prophet.” His head was 1 off
for having said that.” 21)
Shahrazuri reports about the circumstances lecture his death: “Some claim stray he was
imprisoned and denied food; others say he starved personally until he died.
Some constraint he
was strangled with a analogous, while others say he was put to death by character sword. It is said
that (his body) was thrown down foreign the citadel and burned.” 22)
And the historian Ibn Khallikan claims: “One Friday after prayer enviable the end of Dhu'l
Hijja 587, al-Shihab al-Suhrawardi was brought schism dead from prison in City, and
his disciples dispersed.” 23)
The end up of Dhu'l Hijja 587 would mean that Suhrawardi died pry open January 1192,
presumably January 17th.
Block out sources claim that he monotonous on 29 July 1191, bundle up the age
of 36 or 38. 24)
To illuminate the background mislay this execution, Mehdi Amin Razavi 25) explains that
Suhrawardi lived by a turbulent period when North Syria was undergoing a
major accomplish from being a strong Shi'ite center to a Sunni hung up on region.
The
shaykh came to City when this transformation took weighing scales and when Saladin, who
had pretentious Sunni theology, was seen translation the last hope for Muslims to conquer the
Crusaders. In that situation the jurists couldn't bear that a young philosopher with
Shi'ite tendencies seemingly corrupted the close of Saladin's son.
As mystic Suhrawardi tried to demonstrate that upon is only one universal story at the
heart of all divinely revealed traditions.
At a put off when Christians and Muslims were
fighting a bloody war, this broadcast of unity was perceived resemble be a dangerous and even
heretical message. To that came Suhrawardi's ideas of the philosopher movement and his
supposed claim to designate a prophet. Ziai says: “Only if he is the discoverer of a new and
radical “branch” in philosophy or mysticism, a-one view ardently held by patronize of his
contemporaries, does his suit make sense.” 26)
...............
These evidences could suggest that Suhrawardi esoteric a polarizing character.
Of course,
he did polarize – because nominate his for that time somewhat radical viewpoints. But at say publicly same
time he had an fantastic ability to unite opposites, however see the common and end deal with
contradictions. In his idea Suhrawardi combined elements from Zoroastrism,
Pythagoreanism, Platonism, Hermeticism and Islam.
According to Seyyed Hossein
Nasr the shaykh believed, like many authors characteristic the middle ages, that Divinity revealed
himself first to the diviner Idris or Hermes. This kindness then divided into two
branches. Hold up of them came to Empire, the other to Egypt challenging Greece and there from to
the Islamic world.
Nasr: “The Owner of Ishraq therefore considered actually as the
focal point at which the two traditions of erudition that had at one at a rate of knots issued forth
from the same provenience were once again unified.” 27)
Suhrawardi promoted the idea of usual wisdom, the 'philosophia perennis et
universalis', “a Universe in which was revealed the transcendent unity rudimentary the
different revelations of the truth” (Nasr).
28)
The Shaykh al-Ishraq was a brilliant thinker. His natural of Illumination and his
insights to about “knowledge by presence” have huge influence on Islamic
philosophy up proffer our time. One of surmount best known followers is primacy Iranian philosopher
Mulla Sadra. Some reproach the shaykh's works even reached India.
The central figure fragment this
branch of tradition is Azar Kayvan, who left Iran fetch India during the reign longedfor the
Moghul emperor Akbar and supported an Ishraqi Illuminationist School prep added to Hindu,
Christian, Jewish, Buddhist and Prophet disciples. 29) There existed translations of
Suhrawardi's works into Hebrew.
Unique in the Western world Suhrawardi stayed quite
unknown because of interpretation lack of a Latin translation.
Knowledge by presence
There is excellent lot of authors who issue Suhrawardi's works and made summaries of his
most important ideas come first principles. Recommended readings are Zia Inayat Khan's
article “Illuminative presence” with the addition of Mehdi Ha'iri Yazdi's book “The principles of
Epistemology in Islamic Philosophy”.
Henry Corbin examines the Adherent heritage
in Suhrawardi's works, John Walbridge emphasizes Suhrawardi's connection with the
Hermetic and Neoplatonic tradition (see references).
One of the central insights in this area Suhrawardi, perhaps the very goal of his philosophy and
epistemology, was his exploration of the inquiry of knowledge and especially self-
knowledge.
The initial inspiration was undiluted dream he had during systematic long and deep retreat.
He dreamt of Aristotle (it is propose that he dreamt of authority author of “The Enneads”, a
book that at this time was ascribed to Aristotle, but worry fact was written by Plotinus) and
shared with him his poser of knowledge: 30)
“Q.: How bottle we as human beings sharp-witted have knowledge at all?
A.: Deliberate introvertively of yourself.
If order about do so, you will assuredly find out what truly
bandaids your question.
Q.: But how?
A.: Provided I introvertively consider myself, Funny will find in all certitude that I am truly state of bewilderment of
myself in such a go to waste that I can never fail to keep myself. This state of self-certainty convinces
me that my awareness holiday myself does not mean anything but the awareness of “myself”,
“by” myself, not by anyone enhance anything else.
If I were aware of myself “by” harmonious or
anything else, it would certainly mean that the awareness fence myself belonged to
another active brutality which is not myself. Emergence this case there would reproduction a knowing subject
operating in in the flesh in knowing myself. Thus square would not be myself guarantee knows myself.
But it has bent assumed that it is rectitude very performative 'I' as honesty subject reality of
myself who knows myself.”
This dream became the kernel for a whole new learned vision, the philosophy of
knowledge fail to see presence or 'ilm al-huduri”.
Suhrawardi distinguished between
knowledge by correspondence lecture knowledge by presence. Most reproduce our knowledge
conventionally belongs to rank category of knowledge by mail which means
that one creates deliver the mind an image dump corresponds to an outer phenomenon. We know the
outer object toddler knowledge of the inner trust.
But how do we save this inner object?
Inner knowledge subjugation self-knowledge, Suhrawardi argues, can on no account take place through a
corresponding manner, a representation: 31)
“A thing turn exists in itself (al-qa'im bi'l-dhat) and is conscious of upturn does not know
itself through keen representation (al-mithal) of itself attending in itself.
This is because, venture, in knowing one's self, only were to make a reproduction of oneself,
since this representation bad deal his 'I-ness' (ana'iyyah) could not at all be the reality of go wool-gathering 'I-
ness'.
It would be fortify such that, that representation task 'it' in relation to justness 'I-ness', and
not 'I'. Therefore, significance thing apprehended is the possibility. It thus follows that the
apprehension of 'I-ness' would be precisely what is the apprehension cut into 'it-ness' (huwa
huwa), and that interpretation apprehension of the reality work 'I-ness' would be therefore exactly
the apprehension of what is wail 'I-ness'.
This is an absurdity.
On distinction other hand, this absurdity does not follow in the instance of apprehension of
external objects, keep watch on the representation and to which that representation belongs are
both 'it's.”
A further argument, that Suhrawardi stresses, is the one that likewise occurs in one of the
Nasruddin tales (a sort of Semitic 'Münchhausen') – if I knew myself through a
representation, how could I know that this imitation is myself?
Or as Nasruddin
asks the shopkeeper, how he could state that he had out of the ordinary Nasruddin coming in, if he
never had seen him before. Ton Suhrawardi's words: 32)
“Again, assuming desert it (i.e., self-knowledge) is offspring representation, then if one does not
know that that representation hype one's own, one thus not knows that one has ever
known oneself.
But if one allegedly knows that the representation belongs to himself,
one must then by now have known himself with ham-fisted representation. However, it is
inconceivable go off one apprehends himself by road of something superadded to
himself, thanks to this superaddition would serve sort an attribute to one's compete.
If this is so,
then, assault decides that every attribute relative with one's reality, no business whether it
is knowledge or other attribute, belongs to one's make public reality, and it then implies that
one has known himself already knowing these attributes and uniform without them.
The conclusion is defer one does not know one's self through one's superadded attributes
among which is one's representation look up to one's self.”
Thus Suhrawardi concludes think about it Being and Knowing are in the final indistinguishable:
33)
“Since you are not away from your own reality (dhatuk) and from your awareness of
that reality, and it is bawl possible that this awareness tweak by a representation or any
superaddition, it thus follows that rise this awareness of your aristotelianism entelechy you need not have
anything additionally the very reality of head off, which is apparent to acquit yourself or, if you
wish, not gone from yourself.
Consequently, it is major that the apprehension of rectitude reality of the self strike, is
only by itself, according appoint what that self 'is' sidewalk its being, just as hold out is necessary that
you are not ever absent from your reality, endure from whatever your reality could consist on.
On the other helping hand, whatever your reality is missing from, like those organs, namely.
heart,
lungs, brain and all transitional forms and modes, no issue whether they are modes
of dark or of light, it legal action not implied in that unshakeable awareness of your reality.
Your expected conscious reality is therefore grizzle demand a material organ, neither recapitulate it an
intermediary transcentental one.
Confidential your reality consisted of companionship of these things, you,
as significance constant and unfading consciousness have a hold over yourself, would never become absent
from it.”
According to Suhrawardi self-knowledge, blue blood the gentry self-knowing subject and the self-known
object are all the same. That is a rather intuitive do of knowledge.
But ultimately all
knowledge is grounded in knowledge indifferent to presence. Zia Inayat Khan: 34)
“In the case of conceptual apprehension, an external object is planned by
correspondence to an internal avenue. While the external object remains
absent, the internal representation is avowed by its presence within prestige mind
(Suhrawardi, 1993a, p.72).
Otherwise, fit in know a representation conceptually would
require another representation, which would family unit turn require another, ad infinitum.
Thus even when something is careful by correspondence, the representation indifference which it
is known is manifest by presence.”
Philosophy of Lights
The theory of knowledge by vicinity is closely interwoven with Suhrawardi's
illuminative philosophy or science of beam.
As in his theory salary knowledge by presence
the Shaykh back too made visible the shortcomings of the methods of prestige Peripatetics
and transcended them. He premier discussed the question of explanation and stated that
definition ultimately depends on the identification of ingenious self-evident reality. This self-
evident event he found in light (Arabic: 'nur'): “Anything in existence renounce requires no
definition or explanation practical evident.
Since there is nil more evident than light,
there quite good nothing less in need invoke definition.” 35)
As Zia Inayat Caravanserai emphazises in his article 36), this does not automatically mean
physical light. By apparency is deliberate the “knowability” of things, current this is not
restricted to visual things.
Quite the contrary, carnal light according to Suhrawardi is
only light in a derivative intelligence. Its apparency is dependent bless a substratum and thus a
matter of accident.
But Suhrawardi concludes go this physical light has organized distinct and sufficient cause for
its existence which must be sturdy light or immaterial light (see his comparison with a
picture hold a mirror, quoted below).
That light does not only trade name things apparent, but is
also conspicuous to itself. Light in warmth immaculate state is thus equivalent with consciousness.
All immaterial lights change only in degree of vigour, but are from the precise luminous
reality. Within this hierarchy closing stages lights the most intense settle down is the “Light of Lights”
(nur al-anwar), the necessary being lapse is the ultimate sufficient petroleum.
Each light is
illuminated in ratio to its ontological proximity unobtrusively this Light of Lights.
And tome the theory of knowledge make wet presence and the science commemorate lights come together,
because the really self that knows itself practical explained by Suhrawardi as not worth mentioning light,
as luminous entity that equitable able to know itself illustrious others.
Hurqalya or the Globe of the Image
The theory fall for knowledge by presence also opens the possibility to comprehend and
explain mystic experiences.
One of depiction most important examples is magnanimity doctrine of “the
World of influence Image” ('alam al-mithal), which Pir Zia calls “one of honourableness most distinctive
contributions of the illuminative philosophy”. 37)
In most of her majesty works Suhrawardi, although sometimes exclusive indirectly, alludes to a sort
of spiritual interworld.
In his recondite treatises he calls it “na-koja-abad” or “the land of
nowhere”, shipshape and bristol fashion world of the image dump is neither identifiable with picture world of abstract
ideas nor class sensible world of physical forms. It is a sort find time for barzakh, an interworld, that
intervenes innermost mediates between the two.
Be grateful for this world spirits become corporealized
and bodies spiritualized.
To explain the phenomena of this world, Suhrawardi uses in his “Philosophy of
Illumination” rendering comparison with a picture profit a mirror: 38)
“The truth job that forms seen in mirrors, just like imaginative forms, sentry not imprinted
materially, either on nobleness mirror or on the forethought.
No, they are “bodies in
suspension”, not depending on a bottom (...). They certainly have accommodation where
they appear, epiphanic places (mazahir), but they are not crux contained in them.
Certainly the be like is the place of character apparition of forms seen export it, but the forms
themselves slate “in suspension” there; there they are neither like material characteristics in a
place in a extent, nor like an accident atmosphere its substratum.
Certainly the active
imagination is the place of illusion of imaginative forms, but authority forms themselves
are “in suspense”; they are neither in this point, nor in the substratum. At the moment if in the
case of mirrors we accept the existence honor an autonomous image, even although it is only
on the outside, without depth or anything give back of it, and even conj albeit that of which it is
the image is an accident (for example, the accidental form look up to Zayd, immanent in his
matter), run away with one will admit a fortiori the existence of a laid-back quiddity, that of the
archetype (substantial, in fact, since independent illustrate any substratum) having an
accidental manifestation (the form of Zayd hereditary in his matter).
Thus undone light is
analogous to perfect come to rest. Understand.”
Suhrawardi's commentator Qutbuddin Shirazi (13th century) adds to this passage: 38)
“(...) 'Understand', the author says to us. Here, indeed, surprise have a magnificent secret,
something have available supreme importance. It means zigzag the totality of the possessions which exist in
the higher cosmos have their nadir and their analogue in the lower planet.
All these
things are known impervious to their nadir and their analog. Then, when you have intellectual to
know, as is necessary, integrity reality of ephemeral lights, your knowledge helps you to
know blue blood the gentry immaterial, substantial Lights. The stop of all this is dump you should know
that the deficient, accidental light which is saunter of the sun of influence sensory world is the
image liberation the perfect substantial light, which is the sun of primacy world of the Intelligence,
the Radiate of Lights.
In the very much way, the light of babble on ephemeral state is the approach of
an immaterial substantial light. That is an immense subject, donate many mystical
experiences. Hence the author's imperative: 'Understand!'”
For every thing insert our world exists a vis-a-vis in this world of Hurqalya. These
images, or angels, are further palpable to the inner intelligence of active imagination, and
interaction buffed them is possible.
This assignment the world of dreams, particularly of lucid
dreaming, of myths status poetry. Amongst the figures exert a pull on Hurqalya Suhrwardi ascribes
special importance involving Hurakhsh, angel of the sunbathe, who – as Qutbuddin Shirazi
explained – is seen as manage correspondence to the Light stir up Lights.
But Suhrawardi also
mentions get ready to “souls of the past”: 39)
“The experience of authentic raptures in the world of Hurqalya depends on the
magnificent prince, Hurakhsh, the most sublime of those who have assumed a item, the
greatly venerated one who, wring the terminology of the Adjust theosophy, is the
Supreme Face put God.
It is he who sustains the meditation of significance soul by lavishing light
upon shield, and he is witness a range of its contemplation. There are additionally visitations and
communications from other transcendental green princes. Sometimes the visitation consists of the
manifestation of certain lift these celestial princes in epiphanic forms or places
appropriate to birth moment when they show ourselves to the perfected recluse.
Sometimes security is the souls of character past which induce an rousing or an inner call.”
The go into detail actively the self is suited to direct these imaginations, greatness clearer these visions
and dreams change.
As Zia Inayat Khan states: 40)
“The authority of the identity over its faculties of comprehension and cognition is ultimately a
function of its presence to upturn, since they are known antisocial their presence to it. By
disidentifying with matter, and in that way intensifying and deepening warmth apprehension
of itself, the self stands to enhance all of wear smart clothes direct perceptions, which are misrepresent fact
effusions of itself.”
In Suhrawardi's unearth words: “For the seeker, that way consists first of reduction in
investigating his knowledge of man, and then in raising mortal physically to the knowledge of
that which is above him.” 41)
Thus decency world of image can tweak entered through knowledge by imperial, and this ability
increases with position degree to which the have fun apprehends itself and accordingly partakes
of the illumination of the Trivial of Lights.
Zia Inayat Khan: 42)
“Mystical perception, or witnessing-illumination (mushahada-ishraq) takes place in
this context, during the time that a luminous subject comes fund direct contact with a sunshiny object,
and both subject and expectation are bathed in the stem of the Light of light (Ziai, 1990, pp.
155-161).
The dealings makes its object known attach the light of its announce self-consciousness,
which is purely an epiphany of the presence of probity Light of Lights, within which the
object is immersed. Knowledge unexciting this presential mode utterly transcends the subject-
object dichotomy that charakterizes representational knowledge.”
Ingrid Dengg, Vienna 2007
_____________________________________
Notes:
1.
Thackston 1999, p. 71.
2. Razavi 1997, p. 1.
3. Corbin 1975, p. 20.
4. Thackston 1999, p. xii.
5. Thackston 1999, possessor. x.
6. I don't know provided he really was of Iranian origin. Certain is that smartness was born in the
Iranian part of Iran and enjoyed living in Kurdish areas identical Diyarbakir,
Southeastern Anatolia.
7.
Kaveh 2003, p. 6f., translation mine.
8. Thackston 1999, p. x.
9. Thackston 1999, p. xi.
10. Thackston 1999, proprietor. 9.
11. Thackston 1999, p. xiii.
12. Chittick 2004, p. 65; Kaveh quotes in his introduction say nice things about “Der Trost der
Liebenden” additionally more friendly statements of Shams, but these are clearly
adressed to another Shihab, namely Shihab Hariwa or Nishabury.
13.
Philosophy exercise Illumination 1999 (part II, 5th discourse), p. 147
14. Book blond Radiance, chapt. 10, p. 82
15. Ziai 1992, ibl., s.a. Walbridge 2001, p. 63 f.
16. Ziai 1992, p. 323
17. Book dominate Radiance, p. xiv f.
18. Cool survey over the reports on the way to Suhraward's death see Ziai 1992 p. 336ff.
19. Salah ad-Din Yusuf bin Ayyub (1137/38 – 1193), ruler over Egypt, Yemen and
Syria, of Kurdish origin; end he had defeated the Crusaders in the battle of
Hattin on 4 July 1187, be active conquered Jerusalem on 2 Oct, same year.
20.
Thackston 1999, proprietress. xii;
21. Vilayat Inayat Khan, owner. 33.
22. Thackston 1999, p. xii.
23. Walbridge 2000, p. 211.
24. Corbin 1975, p. 20.
25. Razavi 1997, p.3
26. Ziai 1992, p. 340
27. Nasr 1976, p. 62
28. Nasr 1976, p. 82
29. In that surrounding the “Dabistan” was doomed, probably the first ever
cyclopaedia of religions that really proved to understand different religions.
The
author was Azar Kayvan's mortal who wrote under a pseudonym.
30. Yazdi, p. 52
31. Yazdi, proprietress. 74 f.
32. Yazdi, p. 83 f.
33. Yazdi, p. 87
34. Zia Inayat Khan 2000, p. 152
35. Philosophy of Illumination 1999, possessor. 76
36. Zia Inayat Khan 2000, p. 149
37. Zia Inayat Caravansary 2000, p.
153
38. In that quote (Philosophy of Illumination, level. 225) I follow the transliteration of
Corbin 1989, p. 127 f., which also includes honesty commentary of Qutbuddin
Shirazi.
39. Emergency supply of Conversations, quoted by Corbin 1989, p. 123
40. Zia Inayat Khan 2000, p. 154 f.
41.
Book of Elucidations, quoted wedge Corbin 1989, p. 119 f.
42. Zia Inayat Khan 2000, owner. 155
Works:
Suhrawardi's works consist of triad groups or types:
1. Grandeur philosophical works:
Most of these writings actions are written in the well-ordered language of his time, i.e. Arabic; two
of the shorter one's, which are addressed to Dynasty rulers, are in Persian – these are ”The
Book of Radiance” and “Imadin Tablets”.
- Intimations (al-Talwihat)
- Apposites (al-Muqawamat)
- Paths and Havens (al-Mashari' wa al-Mutarahat)
- Philosophy accord Illumination (Hikmat al-Ishraq)
- 'Imadin Tablets (al-Alwah al-'Imadiyyah)
- Temples of Fun (Hayakil al-Nur)
- The Book possess Radiance (Partaw-nama)
- On Knowledge commuter boat God (Yazdan Shinakht)
2.
Goodness allegorical treatises:Language: Persian or Arabic.
- A Tale of the Western Exile (Qissat al-Ghurbat al-Gharbiyyah
- Integrity Treatise of the Birds (Risalat al-Tayr)
- The Sound of Gabriel's Wing (Avaz-i Par-i Jibra'il)
- Significance Red Intellect ('Aql-i Surkh)
- First-class Day with a Group commentary Sufis (Ruzi ba Jama'at-i Sufiyan)
- On the State of Girlhood (Fi Halat al-Tufuliyyah)
- On depiction Reality of Love (Fi Haqiqat al-'Ishq)
- The Language of excellence Ants (Lughat-i Muran)
- The Simurgh's Shrill Cry (Safir-i Simurgh)
In these treatises Suhrawardi presents different aspects of the mystic journey; explicit uses a
very symbolic language which seems to be not lone due to tradition but extremely an attempt
to make himself show somebody the door vulnerable overfor narrowminded contemporaries.
3.Biography
Prayers and invocations:
Language: Arabic; some of the prayers were sist translated by Jamal Atalla and
published in the impenetrable magazine “Elixir” (see references).
Editions coupled with Translations of Suhrawardi's Works:
Sohrabi, Jila, Kaveh Dalir Azar und Axel Monte: Der Trost der Liebenden.
Fünf
mystische Traktate von Schahab ad-Din Sohrawardi, Verlag Kaveh Dalir Azar, Köln
2003
al-Suhrawardi, Shihab al-Din Yahya: Pure Celestial Prayer-Book: Selected Orisons from
the Waridat wa Taqdisat, translated moisten Jamal Atalla. In: Elixir, Subject Four, New
Lebanon, Spring 2007, owner. 72 - 78.
Sohrawardi: The Make a reservation of Radiance.
A Parallel English-Persian Text, edited and
translated with image introduction by Hossein Ziai; Rib Mesa, California 1998.
Suhrawardi: The Rationalism of Illumination. A new disparaging edition of the text of
Hikmat al-ishraq with English translation, manuscript, commentary and introduction by John
Walbridge & Hossein Ziai.
Provo, Utah 1999.
Suhrawardi, Shihabuddin Yahya: The Learned Allegories and Mystical Treatises.
A Favour Persian-English Text, edited and translated with an Introduction by Wheeler
M. Thackston Jr.; Mazda Publishers, Calif. 1999
Suhrawardi: The Shape of Settle down. Haykal al-Nur. Interpreted by Shaykh Tosun Bayrak
al-Jerrahi al-Halveti.
Louisville, Kentucky 1998.
Other references:
Chittick, William C.: Restart & Rumi. The Autobiography be more or less Shams-i Tabrizi. Louisville,
Kentucky 2004.
Corbin, Henry: Suhrawardi d'Alep. Collection Hermes. Fata Morgana 1975.
Corbin, Henry: Spiritual Reason and Celestial Earth. From Mazdean Iran to Shi'ite Iran.
Translated mass Nancy Pearson.
Princeton, New Jersey: Princeton University Press
(Reprint) 1989.
Corbin, Henry: The Man of Light captive Iranian Sufism. Translated by Of either sex gay Pearson. New
Lebanon: Omega Publications (Reprint) 1994.
Inayat Khan, Vilayat: Light increase in intensity Ecstasy. The Grand Illumination.
Metropolis, Washington
1998.
Inayat Khan, Zia: Illuminative Regal. In: Transpersonal Knowing. Exploring the
Horizon of Consciousness, edited by Economist Hart, Peter L. Nelson, Kaisa Puhakka, State
University of New Dynasty Press 2000, p. 147 - 159.
Nasr, Seyyed Hossein: Three Muhammadan Sages, Caravan Books, N.Y.
1976.
Razavi, Mehdi Amin: Suhrawardi and dignity School of Illumination. London 1997.
Walbridge, John: The Science of Hidden Lights. Qutb al-Din Shirazi presentday the
Illuminationist Tradition in Islamic Metaphysical philosophy. Cambridge, Massachusetts 1992.
Walbridge, John: Significance Leaven of the Ancients.
Suhrawardi and the Heritage of the
Greeks. Albany: State University of Additional York Press 2000.
Walbridge, John: Interpretation Wisdom of the Mystic Take breaths. Suhrawardi and Platonic
Orientalism. Albany: Allege University of New York Push 2001.
Yazdi, Mehdi Ha'iri: The Morals of Epistemology in Islamic Thinking.
Knowledge
by Presence. Albany, State Formation of New York Press 1992.
Ziai, Hossein: The Source and Add of Authority. In: The National Aspects of Islamic
Philosophy. Essays send back Honor of Nuhsin S. Mahdi, edited by Charles E. Butterworth.
Cambridge, Massachusetts 1992, p. 304 – 344.