The importance of Suhrawardi's Persian works in the philosophy and epistemology of the Wisdom of Illumination مقالة

ملخص الجهاز:

"44 He asks about the secret of creation and the way to unlock the mystery of existence, and the old-young man, in a hidden reference to the seven stages, describes the mystical journey and conduct as follows: I asked, "What wonders have you seen in the world?" He said, "Seven things: first, Mount Qaf, which is our domain; second, the night-illuminating jewel; third, the Tuba tree; fourth, the twelve workshops; fifth, the armor of David; sixth, the blade of Belarak; and seventh, the spring of life. What is common to the theories of Ziai and Haeri is the consideration of Suhrawardi's Persian and mystical writings as peripheral, and it is precisely for this reason that the Wisdom of Illumination, from the perspective of these two thinkers, has been reduced to a type of philosophy or logic. In fact, Ziai's doctoral dissertation ẓPhilosophy of IlluminationẒ [فلسفه اشراق]14 and his last book Knowledge and Illumination [علم و اشراق]15 both, despite their titles, consist entirely of an extensive discussion about Suhrawardi's logic, without any attention to the Sheikh's Persian works. Ziai considers Suhrawardi's Persian works to be among literary categories and not a part of the Wisdom of Illumination. Among the most important points discussed herein is demonstrating the incorrectness of interpretations of the Wisdom of Illumination that regard Suhrawardi's Persian and Sufi works merely as excellent examples of Persian prose, but do not consider them an integral part of the philosophy of Illumination.