چکیده:
Iranian-Islamic mystical literature is a great treasure of human intellectual and spiritual achievements that can be a way out for many of the psychological and spiritual problems and damages in today's world. Although modern humans have achieved remarkable progress, they have not been very successful in solving their own spiritual crises and challenges. This stems from the separation of science and knowledge from its sacred aspect and the forgetting of the intuitive and mystical perspective towards existence and the universe. In this article, relying on Suhrawardi's mystical and intuitive perspective and his allegorical tales, and considering the spiritual crises of contemporary humans, the correspondence between these crises and Illuminationist wisdom is addressed, and how the epistemological response of Sheikh al-Ishraq to the issues of contemporary humans is pursued through his allegorical and mystical texts.
خلاصه ماشینی:
Suhrawardi in the school of Illumination (Ishraq) first states that the human soul has the capacity and potential to reach high spiritual levels, and then considers prophets and divine saints as examples of those who have both strengthened their own souls and possess the ability to elevate the breaths of humans and teach them the purpose of life; in other words, to take them by the hand and assist them on the spiritual path.
Suhrawardi himself writes in the introduction of Hikmat al-Ishraq that all the contents of this book were not obtained through thought and argumentation, but rather rational intuition, mental reflection, inner insight, and ascetic practices played an important role in the intellectual composition of it; and in his disputations, he adds that the Wisdom of Illumination was in the possession of the kings and ancient Magi of old Iran, such as Kayumars, Fereydun, and Kay Khosrow, and then reached Pythagoras and Plato, and finally, Muslim mystics such as Dhul-Nun al-Misri and Bayazid Bastami became its heirs.
(Suhrawardi 287:1388) In the stages of the development of creation, from a mystical perspective, he considers beauty (husn), love (ishq), and sorrow (huzn) to be equal to one another, as all three descended into human existence and emerged from a single fountainhead: The first thing God created was intellect, and He gave it three attributes: the recognition of Truth, the recognition of self, and the recognition of that which was not, then became (beings and possibilities).
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