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((short description|Persian philosopher and founder of the school of Illuminationism))((Distinguish|Shihab al-Din 'Umar al-Suhrawardi))
((Infobox religious biography
| background         = Iranian
| name               = Shihāb ad-Dīn Yahya ibn Habash ibn Amirak as-Suhrawardī
| image              = Shihab al-Din Abu al-Futuh Ahmad bin Habbash (Ya'ish) bin Amirak al-Suhrawardi al-Maqtuli (d. 1191-92); Hikmat al-Ishraq, copied by Shams bin Jamal al-Hatani, post-Seljuq Iran, dated Tuesday 13 October 1220.jpg
| caption            = Manuscript of Suhrawardi's ''Hikmat al-Ishraq''. Copy created in post-Seljuq Iran, dated 13 October 1220
| alias              = Sohrevardi, Shihab al-Din
| location           = ''Suhraward''
| Title              = Shaykh al-Ishraq, Shaykh al-Maqtul
| Period             = 12th century
| Predecessor        = 
| Successor          = 
| ordination         = 
| post               = 
| previous_post      = 
| present_post       = 
| school             = [[Illuminationism]]<br>[[Perennial philosophy]]<ref>"Suhrawardi considered himself to be the reviver of the perennial wisdom, philosophia perennis, or what he calls Hikmat al-khalidah or Hikmat al-atiqa which existed always among the Hindus, Persians, Babylonians, Egyptians, and the ancient Greeks up to the time of Plato." Paths and Havens, [[Hossein Nasr]], p 128.</ref>
| birth_date         = 1154
| birth_place        = [[Sohrevard]], [[Seljuk Empire]]
| death_date         = ((death year and age|1191|1154))
| death_place        = [[Aleppo]], [[Ayyubid Dynasty|Ayyubid Sultanate]]
| religion           = [[Islam]],<ref name="Brill">((cite book |last1=Bosworth |first1=C.E. |last2=van Donzel |first2=E. |last3=Heinrichs |first3=W.P. |last4=Lecomte |first4=G. |title=Encyclopaedia of Islam |volume=IX (San-Sze) |publisher=Brill |location=Leiden, Netherlands|date=1997 |isbn=9004104224 |page=781|edition=New ))</ref> [[Shafi]] [[Sunni]]<ref>((Cite book|url=https://plato.stanford.edu/archives/sum2019/entries/suhrawardi/|title=The Stanford Encyclopedia of Philosophy|first=Roxanne|last=Marcotte|chapter=Suhrawardi |editor-first=Edward N.|editor-last=Zalta|date=July 24, 2019|publisher=Metaphysics Research Lab, Stanford University|via=Stanford Encyclopedia of Philosophy))</ref>
))
((Sufism|Notable early))
[[File:Opening page from the manuscript of "Hikmat al-ʿIshraq" by al-Suhrawardi.jpg|thumb|Opening page from the manuscript of ''Hikmat al-ʿIshraq'' transcribed by Sayyid Muhammad Munshi for the library of sultan [[Mehmed II]]. [[Istanbul]], dated 1477-8 (882 AH). [[Topkapı Palace]] Museum]]
'''"Shihāb ad-Dīn" Yahya ibn Habash Suhrawardī'''<ref>((cite book|author=van den Bergh, S.|chapter=al-Suhrawardī|title=Encyclopaedia of Islam, First Edition (1913-1936)|doi=10.1163/2214-871X_ei1_SIM_5495 |chapter-url=http://dx.doi.org/10.1163/2214-871X_ei1_SIM_5495))</ref> (((lang-fa|شهاب‌الدین سهروردی)), also known as '''Sohrevardi''') (1154–1191) was a Persian philosopher and founder of the Iranian school of [[Illuminationism]], an important school in [[Islamic philosophy]]. The "light" in his "Philosophy of Illumination" is the source of knowledge. He is referred to by the honorific title ''Shaikh al-ʿIshraq'' "Master of Illumination" and ''Shaikh al-Maqtul'' "the Murdered Master", in reference to his execution for [[Heresy in Islam|heresy]].<ref name="Dabashi115">
((cite book|last=Dabashi|first=Hamid |title=The World of Persian Literary Humanism|url=https://books.google.com/books?id=HQFNfOPAS04C&pg=PA115|date=20 November 2012|publisher=Harvard University Press|isbn=978-0-674-06759-2|page=115))</ref> [[Mulla Sadra]], the Persian sage of the [[Safavid Iran|Safavid era]] described Suhrawardi as the "Reviver of the Traces of the Pahlavi (Iranian) Sages",<ref>The Cambridge History of Islam:, Volume 2 (1977) edited by P. M. Holt, Ann K. S. Lambton, Bernard Lewis pg 823: ((Google books |id=UfQWT_esc5cC |page=823 |title= ))</ref> and Suhrawardi, in his magnum opus "The Philosophy of Illumination", thought of himself as a reviver or resuscitator of the ancient tradition of Persian wisdom.<ref name="Henry Corbin 1998">Henry Corbin, "The Voyage and the Messenger: Iran and Philosophy",  North Atlantic Books, 1998.  pg XLV: "There was among the ancient Persians a community of people guided by God who thus walked the true way, worthy Sage-Philosophers, with no resemblance to the Magi (Dualists).  It is their precious philosophy of Light, the same as that to which the mystical experience of Plato and his predecessors bear witness, that we have revived in our book called ''Oriental Theosophy (Hikmat al-'Ishraq)'', and I have had no precursor in the way of such project."</ref> Suhrawardi provided a new Platonic critique of the [[peripatetic school]] of [[Avicenna]] that was dominant at his times, and that critique involved the fields of [[Logic]], [[Physics]], [[Epistemology]], [[Psychology]], and [[Metaphysics]].<ref>((Cite book |last=پناه |first=يد الله |title=مدخل إلى حكمة الإشراق |publisher=دار المعارف الحكمية |year=2022 |isbn=978-614-440-247-4 |edition=1st |location=لبنان |language=ar))</ref><ref name=":0">((Citation |last=Marcotte |first=Roxanne |title=Suhrawardi |date=2023 |url=https://plato.stanford.edu/archives/spr2023/entries/suhrawardi/ |encyclopedia=The Stanford Encyclopedia of Philosophy |editor-last=Zalta |editor-first=Edward N. |access-date=2023-10-13 |edition=Spring 2023 |publisher=Metaphysics Research Lab, Stanford University |editor2-last=Nodelman |editor2-first=Uri))</ref>

==Life==
Of [[Persians|Persian]] stock,((efn|<ref>Ziai, H.(1997), “Al-Suhrawardi”, ''Encyclopaedia of Islam'', New Ed., vol. 9: 782-784. Quote: "AL-SUHRAWARDI, SHIHAB AL-DIN YAHYA b. Habash b. Amirak, Abu'1-Futuh, well known Persian innovative philosopher-scientist, and founder of an independent, non-Aristotelian philosophical school named the "Philosophy of Illumination" (''Ḥikmat al-ʿishraq'')"</ref><ref name="E. Butterworth, M. Mahdi 1992, p.336">C. E. Butterworth, M. Mahdi, ''The Political Aspects of Islamic Philosophy'', Harvard CMES Publishers, 406 pp., 1992, ((ISBN|0-932885-07-1)) (see p.336)</ref><ref>John Walbridge, “[http://www.sunypress.edu/p-3068-the-leaven-of-the-ancients.aspx The leaven of the ancients: Suhrawardī and the heritage of the Greeks]”, State University of New York Press, 1999.  Excerpt: “Suhrawardi, a 12th-century Persian philosopher, was a key figure in the transition of Islamic thought from the neo-Aristotelianism of Avicenna to the mystically oriented philosophy of later centuries.”</ref><ref>Seyyed Hossein Nasr, “The need for a sacred science”, SUNY Press, 1993.  Pg 158: “Persian philosopher Suhrawardi refers in fact to this land as ''na-kuja abad'',  which in Persian means literally utopia, "no-place.”</ref><ref>Matthew Kapstein, University of Chicago Press, 2004, "The presence of light: divine radiance and religious experience", University of Chicago Press, 2004. pg 285: "the light of lights in the system of the Persian philosopher Suhrawardi"</ref><ref>Hossein Ziai. ''Illuminationism or Illuminationist philosophy, first introduced in the 12th century as a complete, reconstructed system distinct both from the Peripatetic philosophy of Avicenna and from theological philosophy.'' in: ''Encyclopædia Iranica'', Volumes XII & XIII. 2004.</ref><ref name="Edward Craig, Routledge">Edward Craig, Routledge Encyclopedia of Philosophy, "al-Suhrawardi, Shihab al-Din Yahya (1154-91)" Routledge 1998. Excerpt: "Shihab al-Din Yahya ibn Habash ibn Amirak Abu’l-Futuh al-Suhrawardi, known as al-Maqtul (the Slain One) in reference to his execution, and usually referred to as Shaykh al-Ishraq after his school of Illuminationist philosophy (hikmat al-ishraq), was born in AH 549/AD 1154 in the village of [[Sohrevard|Suhraward]] in northwestern Iran."</ref><ref>Donald M. Borchert, Encyclopedia of Philosophy, Vol. 9 Gale / Cengage Learning 2nd. Edition, 2006. "suhraward ̄i, [addendum] (1155 or 1156–1191)" Excerpt: "Shihab al-Din Suhrawardi is one of the best known, innovative, yet controversial Persian philosophers in the history of philosophy in Iran."</ref>)) Suhrawardi was born in 1154 in [[Sohrevard|Suhraward]], a village located between the towns of [[Zanjan (city)|Zanjan]] and [[Bijar (city)|Bijar Garrus]] in [[Iran]].<ref name="Edward Craig, Routledge"/> He learned wisdom and jurisprudence in the city of [[Maragheh]]. His teacher was Majd al-Dīn Jīlī who was also [[Fakhr al-Din al-Razi]]’s teacher. He then went to [[Iraq]] and [[Syria]] for several years and developed his knowledge while he was there.

His life spanned a period of less than forty years during which he produced a series of works that established him as the founder of a new school of philosophy, called "Illuminism" (''hikmat al-Ishraq''). According to [[Henry Corbin]], Suhrawardi "came later to be called the Master of Illumination (''Shaikh-i-Ishraq'') because his great aim was the renaissance of ancient [[Iranian peoples|Iranian]] wisdom".<ref>H.Corbin, ''Spiritual Body and Celestial Earth (From Mazdean Iran to Shi'ite Iran), translated from French by Nancy Pearson, Princeton, 1977. (1:Paris, 1960), pg. 54.</ref> which Corbin specifies in various ways as the "project of reviving the [[Ancient philosophy#Ancient Iranian philosophy|philosophy of ancient Persia]]".<ref>Henry Corbin. The Voyage and the Messenger. Iran and Philosophy. Containing previous unpublished articles and lectures from 1948 to 1976. North Atlantic Books. Berkeley, California. 1998. ((ISBN|1-55643-269-0)).</ref>

In 1186, at the age of thirty-two, he completed his magnum opus, ''The Philosophy of Illumination.''

There are several contradictory reports of his death. The most commonly held view is that he was executed sometime between 1191 and 1208 in [[Aleppo]] on charges of cultivating [[Batiniyya|Batini]] teachings and philosophy, by the order of [[Az-Zahir Ghazi|al-Malik al-Zahir]], son of [[Saladin]].<ref name="Dabashi115" /> Other traditions hold that he starved himself to death, others tell that he was suffocated or thrown from the wall of the fortress, then burned by some people.<ref>Muḥammad Kamāl, ''Mulla Sadra's transcendent philosophy'', Ashgate Publishing, Ltd., 2006 (p.13)</ref>

== Influences on Suhrawardi ==
Suhrawardi was a strong defender of Peripatetic philosophy, until he was influenced by those whom he described as those who "have travelled the path of God", like - as noted by Suhrawardi - [[Plato]], Hermes, and [[Pythagoras]] in the Greek tradition, and also figures in the Persian tradition. His philosophical project aims to revive the lost ''hikma'' of east and west.<ref name=":0" />

It is also apparent that Suhrawardi was strongly influenced by the [[Sufism|Sufi]] tradition, bearing in mind his mystical spiritual journeys that he considered a necessary prerequisite for understanding his Illuminationist philosophy.<ref name=":0" /> [[Zoroastrianism]] also appears to have influenced Suhrawardi, as its symbols appear in some of his works.<ref name=":0" />

==Teachings==

((unref-sect|date=January 2016))

Arising out of [[peripatetic philosophy]] as developed by [[Ibn Sina]] (Avicenna), Suhrawardi's illuminationist philosophy is critical of several of Ibn Sina's positions and radically departs from him in creating a symbolic language (mainly derived from ancient Iranian culture or ''Farhang-e Khosravani'') to give expression to his wisdom (''hikma'').

Suhrawardi taught a complex and profound [[emanationist]] [[esoteric cosmology|cosmology]], in which all creation is a successive outflow from the original Supreme Light of Lights (''Nur al-Anwar''). The fundamental of his philosophy is pure immaterial light, where nothing is manifest, and which unfolds from the Light of Lights in a descending order of ever-diminishing intensity and, through complex interaction, gives rise to a "horizontal" array of lights, similar in conception to [[Platonic forms]], that governs mundane reality. In other words, the universe and all levels of existence are but varying degrees of Light—light and darkness. In his division of bodies, he categorizes objects in terms of their reception or non-reception of light.

Suhrawardi considers a previous existence for every soul in the angelic realm before its descent to the realm of the body. The soul is divided into two parts, one remains in heaven and the other descends into the dungeon of the body. The human soul is always sad because it has been divorced from its other half. Therefore, it aspires to become reunited with it. The soul can only reach felicity again when it is united with its celestial part, which has remained in heaven. He holds that the soul should seek felicity by detaching itself from its tenebrous body and worldly matters and access the world of immaterial lights. The souls of the gnostics and saints, after leaving the body, ascend even above the angelic world to enjoy proximity to the Supreme Light, which is the only absolute Reality.

Suhrawardi elaborated the [[Neoplatonism|neoplatonic]] idea of an independent intermediary world, the [[Malakut|imaginal world]] (''ʿalam-i mithal'' عالم مثال). His views have exerted a powerful influence down to this day, particularly through [[Mulla Sadra]]’s combined peripatetic and illuminationist description of reality.

==Influence==
Suhrawardi's Illuminationist project was to have far-reaching consequences for Islamic philosophy in Shi'ite Iran. His teachings had a strong influence on subsequent [[esoteric]] Iranian thought and the idea of “Decisive Necessity” is believed to be one of the most important innovations in the history of logical philosophical speculation, stressed by the majority of [[Muslim]] logicians and philosophers. In the 17th century, it was to initiate an Illuminationist [[Zoroastrian]] revival in the figure of the 16th century sage [[Azar Kayvan]].

Many later philosophers were influenced by the Illuminationist philosophy of Suhrawardi including [[Athir al-Din al-Abhari]], [[Al-Allama al-Hilli]], [[Ibn Abi Jumhur al-Ahsa'i]], [[Jalal al-Din Davani]], and also [[Mulla Sadra]].<ref name=":0" />

==Suhrawardi and pre-Islamic Iranian thought==
Suhrawardi thought of himself as a reviver or resuscitator of the ancient Persian wisdom.<ref name="Henry Corbin 1998"/> He states in ''Hikmat al-'Ishraq'' that:((cquote|There was among the ancient Persians a community of people guided by God who thus walked the true way, worthy Sage-Philosophers, with no resemblance to the Magi (Dualists).  It is their precious philosophy of Light, the same as that to which the mystical experience of Plato and his predecessors bear witness, that we have revived in our book called ''Illuminationist Philosophy (Hikmat al-'Ishraq)'', and I have had no precursor in the way of such project.))

Suhrawardi uses pre-Islamic Iranian gnosis, synthesizing it with Greek and Islamic wisdom. The main influence from pre-Islamic Iranian thought on Suhrawardi is in the realm of angelology and cosmology. He believed that the ancient Persians' wisdom was shared by Greek philosophers such as Plato as well as by the Egyptian Hermes and considered his philosophy of illumination a rediscovery of this ancient wisdom. According to Nasr, Suhrawardi provides an important link between the thought of pre-Islamic and post-Islamic Iran and a harmonious synthesis between the two. And [[Henry Corbin]] states: "In northwestern Iran, Sohravardi (d. 1191) carried out the great project of reviving the wisdom or theosophy of ancient pre-Islamic Zoroastrian Iran."<ref>Henry Corbin. The Man of Light in Iranian Sufism. Omega Publications, New York. 1994. ((ISBN|0-930872-48-7)).</ref>

In his work ''Alwah Imadi'', Suhrawardi offers an esoteric interpretation of [[Ferdowsi]]'s ''Epic of Kings'' (''Shah Nama'')<ref name="Razavi">Amin Razavi, M. (1997) Suhrawardi and the School of Illumination, Richmond: Curzon Press.</ref> in which figures such as [[Fereydun]], Zahak, Kay Khusraw<ref name="Razavi"/> and Jamshid are seen as manifestations of the divine light. [[Seyyed Hossein Nasr]] states: "Alwah 'Imadi is one of the most brilliant works of Suhrawardi in which the tales of ancient Persia and the wisdom of gnosis of antiquity in the context of the esoteric meaning of the Quran have been synthesized".<ref name="Razavi"/>

In this Persian work ''Partaw Nama'' and his main Arabic work ''Hikmat al-Ishraq'', Suhrawardi makes extensive use of [[Zoroastrian]] symbolism<ref name="Razavi"/> and his elaborate angelology is also based on Zoroastrian models.<ref name="Razavi"/> The supreme light he calls both by its Quranic and Mazdean names, ''al-nur al-a'zam'' (the Supreme Light) and ''Vohuman'' (''Bahman''). Suhrawardi refers to the ''hukamayya-fars'' (Persian philosophers) as major practitioners of his ''Ishraqi'' wisdom and considers [[Zoroaster]], [[Jamasp]], Goshtasp, [[Kay Khusraw]], Frashostar and [[Bozorgmehr]] as possessors of this ancient wisdom.

Among pre-Islamic Iranian symbols and concepts used by Suhrawardi are: ''minu'' (incorporeal world), ''giti'' (corporeal world), ''Surush'' (messenger, Gabriel), ''[[Farvardin]]'' (the lower world), ''gawhar'' (pure essence), ''Bahram'', ''Hurakhsh'' (the Sun), ''shahriyar'' (archetype of species), ''isfahbad'' (light in the body), ''Amordad'' (Zoroastrian angel), ''Shahrivar'' (Zoroastrian angel), and the ''Kiyani [[Khvarenah]]''.

With regards to the pre-Islamic Iranian concept of [[Khvarenah]] (glory), Suhrawardi mentions:<ref>Hossein Ziai, "The book of radiance", Mazda Publisher, 1998.  pg 84-85.  Note that Ziai, whose extensive studies establish Suhrawardi as a rationalist thinker rather than an "Oriental mystic" translates the word Hikmat (wisdom) as "philosophy" rather than "wisdom," as is more common.</ref><blockquote>"Whoever knows philosophy (''hikmat'') and perseveres in thanking and sanctifying the Light of the Lights, will be endowed with royal glory (''kharreh'') and with luminous splendor (''farreh''), and—as we have said elsewhere—divine light will further bestow upon him the cloak of royal power and value. Such a person shall then become the natural ruler of the universe. He shall be given aid from the high heavens, and whatever he commands shall be obeyed; and his dreams and inspirations will reach their uppermost, perfect pinnacle."

و هر که حکمت بداند و بر سپاس و تقدیس نور الانوار مداومت نماید، او را خرّه کیانی بدهند و فرّ نورانی ببخشند، و بارقی الاهی او را کسوت هیبت و بهاء بپوشاند و رئیس طبیعی شود عالم را، و او را از عالم اعلا نصرت رسد و سخن او در عالم علوی مسموع باشد، و خواب و الهام او به کمال رسد.»

</blockquote>

==Suhrawardi and Illumination school==
According to [[Hossein Nasr]] since Sheykh Ishraq was not translated into Western languages in the medieval period, Europeans had little knowledge about Suhrawardi and his philosophy. His school is ignored even now by later scholars.<ref>Hosein Nasr, Three Muslim Sages, 1997, p. 55.</ref> Sheykh Ishraq tried to pose a new perspective on questions like the question of Existence. He not only caused peripatetic philosophers to confront new questions but also gave new life to the body of philosophy after Avicenna.<ref>Hosein Nasr, Islamic philosophy from its origin to the present, 2006, p. 86.</ref>

According to John Walbridge, Suhrawardi's critique on peripatetic philosophy can be counted as an important turning point for his successors. Suhrawardi tried to criticize Avicennism in a new approach. Although Suhrawardi first was a pioneer of peripatetic philosophy, he later became a Platonist following a mystical experience. He is also considered as the one who revived the ancient wisdom of Persia by his philosophy of Illumination. His followers include other [[Kurds|Kurdish]] and Persian philosophers such as [[Shahrazuri]] and [[Qutb al-Din al-Shirazi]] who tried to continue the way of their teacher. Suhrawardi made a distinction between two approaches in his [[Illuminationism]]: one approach is discursive and the other is intuitive.<ref>Walbridge, J., 'Suhrawardi and Illuminationism' in Adamson and Taylor, 2005, p. 201–223.</ref>

==Scholarly views on Suhrawardi==
There are different and contradictory views regarding the character of Suhrawardi's school. Some scholars such as Hossein Ziai believe that the most important aspects of his thought are his logic and critique of the peripatetic conception of definitions.<ref name="Razavi"/>((page needed|date=December 2016)) On the other hand, scholars like Mehdi Hairi and Sayyid Jalal Addin Ashtiyyani, believe that Suhrawardi remained within the framework of peripatetic and neo-Avicennian philosophy. Mehdi Amin Razavi criticizes both these groups for ignoring the mystical dimension of Suhrawardi's writings.<ref name="Razavi"/>((page needed|date=December 2016)) In turn, scholars such as [[Henry Corbin]] and [[Hossein Nasr]] view Suhrawardi as a theosophist and focus on the mystical dimension of his work.((citation needed|date=December 2016)) Viewing in another way, [[Nadia Maftouni]] has analyzed Suhrawardi's works to figure out the elements of philosophy as a way of life. As she holds, the priority of practical reason to theoretical reason, the emphasis on intuition, taking philosophy as a practice of attaining optional death, and proposing ways to heal mental diseases may well be considered the main elements of philosophy as a way of life in Suhrawardi's allegorical treatises.<ref>((cite journal |last= Maftouni|first= Nadia|date= 2017|title= فلسفه به مثابه مشی زندگی نزد شیخ اشراق|trans-title= Philosophy Taken as the Manner of Life by Shaikh al-ʿIshraq|url= http://akhlagh.maaref.ac.ir/article-1-603-en.html|language= fa|journal= Research Quarterly in Islamic Ethics|volume= 10|issue= 37|pages= 17|access-date= 16 September 2017))</ref>

==Writings==
Suhrawardi left over 50 writings in Persian and Arabic.

===Persian writings===
*''Partaw Nama'' ("Treatise on Illumination")
*''Hayakal al-Nur'' al-Suhrawardi [Sohravardi, Shihaboddin Yahya] (1154–91) ''Hayakil al-nur'' ("The Temples of Light"), ed. M.A. Abu Rayyan, Cairo: al-Maktaba al-Tijariyyah al-Kubra, 1957. (The Persian version appears in oeuvres vol. III.)
*''Alwah-i Imadi'' ("The tablets dedicated to Imad al-Din")
*''Lughat-i Muran'' ("The language of Termites")
*''Risalat al-Tayr'' ("The Treatise of the Bird")
*''Safir-i Simurgh'' ("The Calling of the [[Simurgh]]")
*''Ruzi ba Jama'at Sufiyaan'' ("A Day with the Community of Sufis")
*''Fi Halat al-Tufulliyah'' ("On the State of Childhood")
*''Awaz-i Par-i Jebrail'' ("The Chant of Gabriel's Wing")
*''Aql-i Surkh'' ("The Red Intellect")
*''Fi Haqiqat al-'Ishaq'' ("On the Reality of Love")
*''Bustan al-Qolub'' ("The Garden of Hearts")

===Arabic writings===
*''Kitab al-talwihat''
*''Kitab al-moqawamat''
*''Kitab al-mashari' wa'l-motarahat'', Arabic texts edited with introduction in French by H. Corbin, Tehran: Imperial Iranian Academy of Philosophy, and Paris: Adrien Maisonneuve, 1976; vol II: I. ''Le Livre de la Théosophie oriental''
*(''Kitab Hikmat al-ishraq'') 2. ''Le Symbole de foi des philosophes''. 3. ''Le Récit de l'Exil occidental'', Arabic texts edited with introduction in French by H. Corbin, Tehran: Imperial Iranian Academy of Philosophy, and Paris: Adrien Maisonneuve, 1977; vol III: ''oeuvres en persan'', Persian texts edited with introduction in Persian by S.H. Nasr, introduction in French by H. Corbin, Tehran: Imperial Iranian Academy of Philosophy, and Paris: Adrien Maisonneuve, 1977. (Only the metaphysics of the three texts in Vol. I were published.) Vol. III contains a Persian version of the ''Hayakil al-nur'', ed. and trans. H. Corbin
*''L'Archange empourpré: quinze traités et récits mystiques'', Paris: Fayard, 1976, contains translations of most of the texts in vol. III of ''oeuvres philosophiques et mystiques'', plus four others. Corbin provides introductions to each treatise, and includes several extracts from commentaries on the texts. W.M. Thackston, Jr, ''The Mystical and Visionary Treatises of Shihabuddin Yahya Suhrawardi'', London: Octagon Press, 1982, provides an English translation of most of the treatises in vol. III of ''oeuvres philosophiques et mystiques'', which eschews all but the most basic annotation; it is therefore less useful than Corbin's translation from a philosophical point of view)
*''Mantiq al-talwihat'', ed. A.A. Fayyaz, Tehran: Tehran University Press, 1955. The logic of the Kitab al-talwihat (The Intimations)
*''Kitab hikmat al-ishraq'' (''The Philosophy of Illumination''), trans H. Corbin, ed. and intro. C. Jambet, ''Le livre de la sagesse orientale: Kitab Hikmat al-Ishraq'', Lagrasse: Verdier, 1986. (Corbin's translation of the Prologue and the Second Part (The Divine Lights), together with the introduction of Shams al-Din al-Shahrazuri and liberal extracts from the commentaries of Qutb al-Din al-Shirazi and Mulla Sadra. Published after Corbin's death, this copiously annotated translation gives to the reader without Arabic immediate access to al-Suhrawardi's illuminationist method and language)

=== English translations ===
* ''The Philosophy of Illumination: A New Critical Edition of the Text of Hikmat Al-Ishraq'', edited by John Walbridge and Hossein Ziai, Provo, Brigham Young University Press, 1999.
* ''The Shape of Light: Hayakal al-Nur'', interpreted by [[Tosun Bayrak|Shaykh Tosun Bayrak al-Jerrahi al-Halveti]], Fons Vitae, 1998.
*''The Mystical & Visionary Treatises of Suhrawardi'', Translated by W.M. Thackson, Jr., London, The Octagon Press, 1982.

==See also==
*[[Suhrawardiyya]]

==Notes==
((notelist))

== References ==
((reflist))

== Sources ==
*Amin Razavi, M. (1997) ''Suhrawardi and the School of Illumination'', Richmond: Curzon. (Clear and intelligent account of the main principles of his thought.)
*Corbin, H. (1971) ''En Islam iranien: aspects spirituels et philosophiques'', vol. II: ''Sohrawardi et les Platoniciens de Perse'', Paris: Gallimard. (Corbin devoted more of his time to the study of al-Suhrawardi than to any other figure, and this volume represents the essence of his research.)
*Jad Hatem ''Suhrawardî et Gibran, prophètes de la Terre astrale'', Beyrouth, Albouraq, 2003
*Ha'iri Yazdi, M. (1992) ''The Principles of Epistemology in Islamic Philosophy: Knowledge by Presence'', Albany, NY: State University of New York Press. (An original work on epistemology by a contemporary Iranian philosopher drawing critical comparisons between certain Islamic and Western philosophers; incorporates the best exposition in a Western language of al-Suhrawardi's theory of knowledge.)
*Nasr, S.H. (1983) ''Shihab al-Din Suhrawardi Maqtul'', in M.M. Sharif (ed.) ''A History of Muslim Philosophy'', vol. I, Wiesbaden: Otto Harrassowitz, 1963; repr. Karachi, no date. (Still one of the best short introductions to al-Suhrawardi, particularly useful on the cosmology.)
*al-Shahrazuri, Shams al-Din (c. 1288) ''Sharh hikmat al-ishraq'' (''Commentary on the Philosophy of Illumination''), ed. H. Ziai, Tehran: Institute for Cultural Studies and Research, 1993. (Critical edition of the 13th-century original; Arabic text only, but a useful short introduction in English.)
*Walbridge, John (1999) ''[http://www.sunypress.edu/p-3068-the-leaven-of-the-ancients.aspx The Leaven of the Ancients: Suhrawardi and the Heritage of the Greeks]'', Albany, New York: State University of New York Press.
*Ziai, H. (1990) ''Knowledge and Illumination: a Study of Suhrawardi's Hikmat al-ishraq'', Atlanta, GA: Scholars Press. (A pioneering study of al-Suhrawardi's logic and epistemology, particularly his criticism of the peripatetic theory of definition; unfortunately this work suffers from sloppy production.)
*Ziai, H. (1996a) ''Shihab al-Din Suhrawardi: Founder of the Illuminationist School'', in S.H. Nasr and O. Leaman (eds) History of Islamic Philosophy, London: Routledge, 434-64. (Biography of al-Suhrawardi.)
*Ziai, H. (1996b) ''The Illuminationist Tradition'', in S.H. Nasr and O. Leaman (eds) ''History of Islamic Philosophy'', London: Routledge, 465-96. (General description of the Illuminationist tradition.)

==External links==
* [https://archive.org/details/ShihabuddinYahayaAlSuhrawardiTheShapeOfLightInterpretedByTosunBayrak The Shape of Light] Translation of the Hayakal al-Nur, at archive.org.
* ((Sep entry|suhrawardi|Suhrawardi|Roxanne Marcotte))
* [http://www.muslimphilosophy.com/ip/rep/H031.htm Biography at muslimphilosophy.com]

((Persian literature))
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((DEFAULTSORT:Shihab al-Din Suhrawardi))
[[Category:1154 births|Suhrawardi, Shihab al-Din]]
[[Category:1191 deaths|Suhrawardi, Shihab al-Din]]
[[Category:Islamic philosophers|Suhrawardi, Shihab al-Din]]
[[Category:Executed Iranian people]]
[[Category:People from Zanjan, Iran]]
[[Category:Perennial philosophy]]
[[Category:12th-century executions]]
[[Category:12th-century Iranian philosophers]]
[[Category:Scholars from the Seljuk Empire]]
[[Category:Shafi'is]]
[[Category:Executed philosophers]]
[[Category:12th-century jurists]]

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