Illuminationism (Persian حكمت اشراق hekmat-e eshrāq, Arabic: حكمة الإشراق ḥikmat al-ishrāq, both translating to "Wisdom of the Rising Light"), also known as Ishrāqiyyun or simply Ishrāqi (Persian اشراق, Arabic: الإشراق, literally "Rising," as in "Shining of the Rising Sun"), represents a philosophical and mystical school of thought. This tradition was established in the twelfth century by Shahab al-Din Suhrawardi, who held the honorifics Shaikh al-ʿIshraq or Shaikh-i-Ishraq, both meaning "Master of Illumination." Its foundation is marked by his seminal work, Kitab Hikmat al-Ishraq (literally: "Book of the Wisdom of Illumination"), completed in 1186. While influenced by Avicennism, Peripateticism, and Neoplatonism, this philosophy stands out as a unique and comprehensive contribution to the history of Islamic philosophy.
History
While the Ilkhanate-Mongol Siege of Baghdad and the destruction of the House of Wisdom (Arabic: بيت الحكمة, romanized: Bayt al-Ḥikmah) in 1258 marked the conclusion of the Islamic Golden Age, it simultaneously fostered an environment conducive to innovative philosophical developments. One notable instance is the philosophical contribution of Abu'l-Barakāt al-Baghdādī, particularly his Kitāb al-Muʿtabar ("The Book of What Has Been Established by Personal Reflection"). This work's critique of Aristotelian orthodoxy within Islamic philosophy, coupled with al-Baghdādī's focus on "evident self-reflection" and his reintroduction of light as a Platonic metaphor for concepts such as inspiration, collectively shaped Suhrawardi's philosophical framework. The philosopher and logician Zayn al-Din Omar Savaji additionally influenced Suhrawardi through his seminal mathematical treatises and his innovative reconstruction of the Organon. Savaji's bipartite logical system, comprising "expository propositions" (al-aqwāl al-šāreḥa) and "proof theory" (ḥojaj), functioned as a foundational precursor for Suhrawardi's subsequent "Rules of Thought" (al-Żawābeṭ al-fekr). Notably, al-Baghdādī and Savaji are two of the three Islamic philosophers explicitly referenced in Suhrawardi's writings.
In 1186, the Persian philosopher Shahab al-Din Suhrawardi established Illuminationism following the completion of his seminal work, Kitab Hikmat al-Ishraq ("Book of the Wisdom of Illumination"). This Persian and Islamic philosophical tradition integrates ancient Iranian philosophical tenets, Avicennism (Ibn Sina's foundational Islamic philosophy), Neoplatonic concepts (as adapted by Ibn Sina), and Suhrawardi's distinctive original contributions.
Key concepts
In his Philosophy of Illumination, Suhrawardi posited that light permeates and functions across all strata and hierarchies of existence (PI, 97.7–98.11). This light generates both incorporeal and corporeal luminosities, encompassing immaterial intellects (angels), human and animal souls, and even 'dusky substances' like physical bodies.
Suhrawardi's metaphysics is fundamentally structured upon two core principles. The initial principle constitutes a variant of the principle of sufficient reason. The subsequent principle aligns with Aristotle's assertion regarding the impossibility of an actual infinite.
Ishraq
The fundamental meaning of ishrāq (Persian اشراق, Arabic: الإشراق) denotes 'rising,' particularly in reference to the sunrise, although 'illumination' is its more frequently adopted translation. This term has been employed in both Arabic and Persian philosophical literature to denote the relationship between the 'apprehending subject' (al-mawżuʿ al-modrek) and the 'apprehensible object' (al-modrak). Beyond its philosophical application, it is also a term prevalent in everyday discourse. Suhrawardi strategically leveraged the commonality of this term to integrate mystical dimensions and various forms of knowledge, such as elhām, which signifies personal inspiration.
Legacy
Suhrawardi introduced novel perspectives on fundamental questions, such as the nature of existence. His contributions not only challenged Peripatetic philosophers with new inquiries but also revitalized the philosophical discourse post-Avicenna. John Walbridge posits that Suhrawardi's critiques of Peripatetic philosophy marked a significant turning point for subsequent thinkers. Initially a proponent of Peripatetic philosophy, Suhrawardi later adopted a Platonist stance after undergoing a mystical experience. He is also recognized for reintroducing ancient Persian wisdom through his philosophy of illumination. Disciples like Shahrzouri and Qutb al-Din al-Shirazi endeavored to perpetuate his teachings. Suhrawardi delineated two distinct methodologies within the philosophy of illumination: a discursive approach and an intuitive one.
Safavid Iran
Within the Safavid Empire, particularly during the reign of Shah Abbas I (1588–1629), illuminationist scholars associated with the School of Isfahan were instrumental in reinvigorating academic pursuits. Avicennan philosophical principles continued to influence thought throughout the Safavid era. Illuminationism formed a core component of the curriculum in the Madrasas (educational institutions) founded by devout Safavid rulers.
Mulla Sadra
Mulla Sadra (Ṣadr ad-Dīn Muḥammad Shīrāzī), a prominent 17th-century Iranian philosopher, achieved recognition as a master of illuminationism. He authored a seminal work titled al-Asfār al-Arbaʻah, which translates to 'the four journeys,' symbolizing the soul's progression toward the divine. This text evolved into a comprehensive school of thought, with Sadra himself characterizing al-Asfār not as mere philosophy but as "wisdom." Sadra's teachings elucidated the path to spiritual illumination and the attainment of sagacity. Al-Asfar remains a vital component of contemporary Islamic philosophy, encapsulating Mulla Sadra's overarching philosophical framework. Its comprehension by Western audiences is often hindered by the lack of English translations, a common challenge for significant Arabic scholarly works. Mulla Sadra ultimately rose to become the foremost instructor at the esteemed religious institution known as Madrasa-yi Khan, and his philosophical doctrines continue to be disseminated across the Islamic East and South Asia.
Mulla Sadra's exposition of illuminationism is primarily articulated in his work, Al-Asfar. His methodology for addressing philosophical inquiries typically commences with a Peripatetic outline, a pedagogical approach reminiscent of the Islamic Golden Age philosopher Avicenna. Mulla Sadra frequently integrates references to the Qur'an into his philosophical discussions, citing Qur'anic verses to substantiate his explanations. Furthermore, he produced Qur'anic exegeses, including his commentary on Āyat al-Kursī.
The term "Asfār" signifies journeys. Within al-Asfar, it denotes a spiritual journey undertaken to acquire wisdom. Mulla Sadra conceptualized philosophy as a series of spiritual disciplines designed to cultivate greater sagacity.
Mulla Sadra's treatise, The Transcendent Philosophy of the Four Journeys of the Intellect, delineates four distinct intellectual journeys:
- A journey from the created realm towards the ultimate Truth or Creator.
- A journey from the Truth back to the Truth.
- A journey related to the initial one, proceeding from the Truth to creation, while remaining imbued with the Truth.
- A journey corresponding to the second, extending from the Truth towards creation.
Mughal India
Contemporary academic discourse has explored the integration of Suhrawardī's Illuminationist philosophy within the Mughal intellectual environment, primarily through the examination of subsequent commentarial literature. Suheyl Umar, formerly director of the Iqbal Academy Pakistan, posits that Illuminationist (Ishrāqī) philosophy permeated widely throughout Mughal India's intellectual culture, establishing itself as a prevalent philosophical paradigm across various scholarly circles. A specific investigation delves into discussions concerning human voluntary action, as presented in Mīr Zāhid's (d. 1689) super-commentary on Suhrawardī's Hayākil al-nūr, emphasizing divergent interpretations of the interplay among cognition, desire, and volition. While Suhrawardī and subsequent exegetes like Jalāl al-Dīn Dawānī (d. 1502) generally construed volition as an amplified form of desire that governs the soul, Mīr Zāhid differentiated desire, conceptualized as an orientation towards an action's objective, from volition, defined as the impetus for the action's execution. This interpretive approach positions Mughal interactions with Illuminationist philosophy as a broader trend of critical assimilation, rather than mere conformity to Suhrawardī's original philosophical framework.
Western World
Suhrawardi's writings were not translated into Latin, consequently rendering him obscure in the Latinate Western world, despite the ongoing study of his oeuvre in the Islamic East. Hosein Nasr asserts that Suhrawardi's work remained unrecognized in the West until its translation into Western languages by modern scholars like Henry Corbin; furthermore, his influence largely persists as unfamiliar even within certain Islamic nations.
- Body of light
- Divine light
- Inward light
- Perennialism
- Notes
Notes
Razavi, Mehdi Amin (2015). Nasr, Seyyed Hossein (ed.). The Islamic Intellectual Tradition in Persia. Routledge. ISBN 978-1138883840.
- Razavi, Mehdi Amin (2015). Nasr, Seyyed Hossein (ed.). The Islamic Intellectual Tradition in Persia. Routledge. ISBN 978-1138883840.Tianyi, Zhang (22 December 2022). A Philosophical Enquiry into the Nature of Suhrawardi's Illuminationism: Light in the Cave. Brill. ISBN 978-9004523715.Source: TORIma Academy Archive