Illuminationism (Persian حكمت اشراقhekmat-e eshrāq,Arabic: حكمة الإشراقḥikmat al-ishrāq, both meaning "Wisdom of the Rising Light"), also known asIshrāqiyyun or simplyIshrāqi (Persian اشراق,Arabic: الإشراق, lit. "Rising", as in "Shining of the Rising Sun") is a philosophical and mystical school of thought introduced byShahab al-Din Suhrawardi (honorific:Shaikh al-ʿIshraq orShaikh-i-Ishraq, both meaning "Master of Illumination") in the twelfth century, established with hisKitab Hikmat al-Ishraq (lit: "Book of the Wisdom of Illumination"), a fundamental text finished in 1186. Written with influence fromAvicennism,Peripateticism, andNeoplatonism, the philosophy is nevertheless distinct as a novel andholistic addition to the history ofIslamic philosophy.
While theIlkhanate-MongolSiege of Baghdad and the destruction of theHouse of Wisdom (Arabic: بيت الحكمة, romanized: Bayt al-Ḥikmah) effectively ended theIslamic Golden Age in 1258, it also paved the way for novel philosophical invention.[1] Such an example is the work of philosopherAbu'l-Barakāt al-Baghdādī, specifically hisKitāb al-Muʿtabar ("The Book of What Has Been Established by Personal Reflection"); the book's challenges to theAristotelian norm in Islamic philosophy along with al-Baghdādī's emphasis on "evident self-reflection" and his revival of thePlatonic use of light as a metaphor for phenomena like inspiration all influenced the philosophy of Suhrawardi.[2] The philosopher and logicianZayn al-Din Omar Savaji further inspired Suhrawardi with his foundational works on mathematics and his creativity in reconstructing theOrganon; Savaji's two-part logic based on "expository propositions"(al-aqwāl al-šāreḥa) and "proof theory"(ḥojaj) served as the precursory model for Suhrawardi's own "Rules of Thought"(al-Żawābeṭ al-fekr).[3] Among the three Islamic philosophers mentioned in Suhrawardi's work, al-Baghdādī and Savaji are two of them.
Upon finishing hisKitab Hikmat al-Ishraq (lit: "Book of the Wisdom of Illumination"), thePersian[4][5][6][1] philosopher Shahab al-Din Suhrawardi founded Illuminationism in 1186. The Persian and Islamic school draws on ancientIranian philosophical disciplines,[7][8] Avicennism (Ibn Sina'searly Islamic philosophy),Neoplatonic thought (modified by Ibn Sina), and the original ideas of Suhrawardi.
In hisPhilosophy of Illumination, Suhrawardi argued that light operates at all levels and hierarchies of reality (PI, 97.7–98.11). Light produces immaterial and substantial lights, including immaterial intellects (angels), human and animal souls, and even 'dusky substances', such as bodies.[9]
Suhrawardi's metaphysics is based on two principles. The first is a form of theprinciple of sufficient reason. The second principle is Aristotle's principle that anactual infinity is impossible.[10]
The essential meaning ofishrāq (Persian اشراق,Arabic: الإشراق) is "rising", specifically referring to thesunrise, though "illumination" is the more common translation. It has used both Arabic and Persian philosophical texts as means to signify the relation between the "apprehending subject"(al-mawżuʿ al-modrek) and the "apprehensible object"(al-modrak); beyond philosophical discourse, it is a term used in common discussion. Suhrawardi utilized the ordinariness of the word in order to encompass the all that is mystical along with an array of different kinds of knowledge, includingelhām, meaning personal inspiration.[1]
None of Suhrawardi's works was translated into Latin, so he remained unknown in theLatin West, although his work continued to be studied in the Islamic East.[11]According toHosein Nasr, Suhrawardi was unknown to the west until he was translated into western languages by contemporary thinkers such asHenry Corbin, and he remains largely unknown even in countries within the Islamic world.[12]
Suhrawardi tried to present a new perspective on questions like those of existence. He not only caused peripatetic philosophers to confront such new questions, but also gave new life to the body of philosophy after Avicenna.[13] According toJohn Walbridge, Suhrawardi's critiques ofPeripatetic philosophy could be counted as an important turning point for his successors. Although Suhravardi was first a pioneer of Peripatetic philosophy, he later became a Platonist following a mystical experience. He is also counted as one who revived the ancient wisdom in Persia by his philosophy of illumination. His followers, such as Shahrzouri andQutb al-Din al-Shirazi tried to continue the way of their teacher. Suhrewardi makes a distinction between two approaches in the philosophy of illumination: one approach is discursive and another is intuitive.[14]
Illuminationist thinkers in theSchool of Isfahan played a significant role in revitalizing academic life in the[15]Safavid Empire under ShahAbbas I (1588–1629).[16] Avicennan thought continued to inform philosophy during the reign of the Safavid Empire.[16] Illuminationism was taught in SafavidMadrasas (Place of Study) established by pious shahs.[17]
Mulla Sadra (Ṣadr ad-Dīn Muḥammad Shīrāzī) was a 17th-century Iranian philosopher who was considered a master[18] of illuminationism. He wrote a book titledal-Asfār al-Arbaʻah meaning 'the four journeys', referring to the soul's journey back to Allah. He developed his book into an entire school of thought; he did not refer toal-Asfār as a philosophy but as "wisdom." Sadra taught how one could be illuminated or given wisdom until becoming a sage.[19]Al-Asfar was one piece of illuminationism which is still an active part ofIslamic philosophy today. It was representative of Mulla Sadra's entire philosophical worldview.[20] Like many important Arabic works it is difficult for the western world to understand because it has not been translated into English. Mulla Sadra eventually became the most significant teacher at the religious school known as Madrasa-yi Khan.[16] His philosophies are still taught throughout the Islamic East and South Asia.[16]
Al-Asfar isMulla Sadra's book explaining his view of illuminationism. He views problems starting with aPeripatetic sketch.[21] This Aristotelian style of teaching is reminiscent ofIslamic Golden Age PhilosopherAvicenna. Mulla Sadra often refers to the Qur'an when dealing with philosophical problems. He quotes Qur'anic verses while explaining philosophy. He wrote exegeses of the Qur'an such as his explanation ofĀyat al-Kursī.
Asfār means journeys. Inal-Asfar is a journey to gain wisdom. Mulla Sadra used philosophy as a set of spiritual exercises to become more wise.[22]
In Mulla Sadra's bookThe Transcendent Philosophy of the Four Journeys of the Intellect he describes the four journeys of
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