Saeed Anvari; hamedeh rastaei jahromi
Abstract
The current study attempts to evaluate the claim that Mirdamad and his disciples, such as Mulla Sadra and Mir Seid Ahmad Alavi, considered Suhrawardi a Successors of the Stoics. Since the Stoics have been quoted in a small number of publications in Islamic works, by searching in these sources, all the ...
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The current study attempts to evaluate the claim that Mirdamad and his disciples, such as Mulla Sadra and Mir Seid Ahmad Alavi, considered Suhrawardi a Successors of the Stoics. Since the Stoics have been quoted in a small number of publications in Islamic works, by searching in these sources, all the narrations cited and related to the Stoics are compared with Suhrawardi's views, and about forty similar cases have been considered among their opinions. The results suggest: A) Direct effects: objects as quantity, the different definition of the substance and the accident, form as accident, denial of the prime matter, denial of real condensation and rarefaction, spherical revolutions,and etc. B) Indirect effects: the reduction of the ten categories, the hierarchy of existence, the immateriality of the soul, and etc. It is also examined that on the basis of what evidence Mirdamad and his disciples called Suhrawardi "successors of stoic". Previously, John Wallbridge (2000) attempted to answer the question of why Mulla Sadra regarded Suhrawardi as a "successors of the Stoic". But, his answer has been criticized, and it is hypothesized in the current study that due to link between the "al-aqdamin" (the ancients) in Suhrawardi's works and the stoic's views, Mirdamad Sheikh has called him as an "successors of the stoic".
Seyyed Mohammadali Dibaji; mostafa abedi
Abstract
According to the place of light in the philosophy of illumination, this question arises that: Why Suhrawardi has used light instead of the divine being on one hand, and the longitude and latitude as homeland on the other hand?This article tries to prove the illuminate cosmopolitanism from Suhrawardi’s ...
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According to the place of light in the philosophy of illumination, this question arises that: Why Suhrawardi has used light instead of the divine being on one hand, and the longitude and latitude as homeland on the other hand?This article tries to prove the illuminate cosmopolitanism from Suhrawardi’s viewpoint. Suhrawardi’s cosmopolitan is investigated via the ontology of light and as a result, the meaning of homeland is explored from philosophy of illumination perspective. Since he has chosen light instead of being in ontological issues on one hand, and used the words associated with homeland including west and east on the other hand; his ontology is related to homeland and as a consequence, to cosmopolitanism. Accordingly, in his opinion, not only homeland is identical to existence but also it as the existence and the realm of homeland is expanded to all over the existence. In Suhrawardi’s cosmopolitan, since the humans belong to an ultimate reality, there is no difference among them and they are dignified in the same level. Hence, accidental differences including color, language, homeland and etc. do not offer specific right to a specific group and no group is superior to other.
hasan seyed arab
Abstract
In Islamic philosophy Suhrawardi (587-549 BC) is a representative figure of Platonic tradition and thought. The position or level that he holds in Illuminationist philosophy is the same as Plato's (427-347 BC) position in peripatetic philosophy. He called Plato in his writings "theosophist Plato" (Aflatun-al-elahi) ...
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In Islamic philosophy Suhrawardi (587-549 BC) is a representative figure of Platonic tradition and thought. The position or level that he holds in Illuminationist philosophy is the same as Plato's (427-347 BC) position in peripatetic philosophy. He called Plato in his writings "theosophist Plato" (Aflatun-al-elahi) or "leader of philosophy" (imam-al-hokama) and etc. In fact, Suhrawardi was an impassioned believer of Platonic philosophy. In the report that he has given on Plato's views he considered those ones that are based on intuition. However he also considered Plato's ontological notions, but he finally attached them to Plato's intuition of the existance facts. From his point of view, it seems that Plato had an intuitive awareness of divine essence. Suhrawardi recognized plato as a theosophist, and tried to conjoin Palto's and Zoroaster's thoughts. He used islamic laws for joining these two types of views and representing a combinational new viewpoint.
