Aldine Shahab Yahya have-Sohrawardi شهابالدينيحيىسهروردى is a Philosophe Mystique, founder of the Illumination, born in 1155 with Sohraward in Iran, dead the July 29th 1191 with Alep in Syria. Its name means the inhabitant of Sohravard or that which is of Sohravard . Its complete name is: Aldine Shihab Yahyâ ibn Habbash ibn Amîrak abû' L Futuh.

Its life

It was born into 549 from the hégire (1155 of the Christian era), in a small town of Médie, Sohravard, in the North-West of Persia. Very young person, it leaves to study with Maragha near the sheik Aldine Madj Djilî who also had as a pupil the philosopher Aldine Fakhr Razî. Sohrawardî studies then with Ispahan at “Umar ibn Shalan Al-Sawâdj, in a circle of philosophers " hellénisants" close relations of the thought of Avicenne. After a religious crisis caused by a vision of extase where Aristote appears to him it approaches the soufis while seeking to practice the mystical experiment as much (tâ' âlloh) that pshilosophic knowledge (bath). It adopts an itinerant lifestyle then, attends the khanqas (“convents” soufis), frequently attends their meetings of dance and music ( sama' I ), which it recommends and appreciates itself to arrive at the extase.

Its Shahrazurî biographer mentions that at the end of his life, it did not break any more the fast but once per week. Sharahzurî also insists on its indifference with clothing, the honors, with appearances, which perhaps brings it closer to certain currents Malamati.

Sohrahwardi particularly seems to have affectionate the country of Diyar Bark, into High Mésopotamie where it remained a long time. He was as well seen princes turkmenes artoukides, especially 'Aldine Imad Qara Arslan, sovereign of Kharpout, to which he dedicated his Livre of the Shelves . Its political influence near several princes seldjoukides and of the son of Aldine Salâh, Al-Malik Al-Zahîr Ghazî, prince d' Alep was certainly for much in its judgment by the alépins mediums and the decision of its execution by Saladin.

Its work

The originality of the wisdom of the Ishraq founded by Sohrawardi is to unify and synthesize the heritage Zoroastrien, Platonic philosophy and the Islamic revelation. L'" Orient" defined by its " Wisdom orientale" in fact the East " is; intérieur" , the symbol of the Light which is also Connaissance, opposed to " the exile occidental" who is distance and lapse of memory of this knowledge in darkness of the matière.

Although resulting from philosophy peripatetician developed by Ibn Sina (Avicenne), the illuminative philosophy of Sohrawardi criticizes several of the positions taken by Ibn Sina, and separates radically from him by creating a language symbolic mainly derived from the old Persian culture with which it builds its wisdom illuminative ( hikma Al ishraq ).

The element fundamental of the philosophy of Sohrawardî is the Light, pure and immaterial, above any other demonstration, which is revealed by illuminations, of lights in lights gradually declining in their intensity; by a complex interaction, these lights cause in their turn of the horizontal luminous rays, similar in their concept to the platonic Forms which govern the species of the terrestrial world.

According to the Cosmology sohrawardienne, any creature comes from emanations of successive and graduated lights, all exits of the original and supreme Light, the Light of the lights ( Nûr Al-Anwar ).

Sohrawardi also stated the theory of an intermediate and independent world, or world imaginal ( alam-e-mithal ). Its ideas exerted a great influence, in particular on Mollah Sadra Shirazî which took again its design of the intensity and the gradation Être, with which it combined the sights peripateticians and illuminatives of the existence.

Sohrawardi is sometimes called by its disciples by the honorary title of Sheikh Al-Ishraq or " Master of Illumination". It is called also the " Master of the theosophy orientale".

Its teaching exerted a very strong influence on the Iranian thought, and it is said sometimes that its Eastern Wisdom is with philosophy what the Sufism is with scholastic and canonical theology.

The majority of the logicians and philosophical Moslem consider that the idea of the " décisive" need; is one of the most important innovations of Sohrawardi in the history of the speculation.

In addition to the mystic and philosophy, Sohrawardi wrote on the Logique, the Physique, the epistemology. It was also an excellent mathematician and according to Shahrazurî, " he knew problems of algebra that nobody knew résoudre." At the same time erudite, philosophical and mystical, Sohrawardi wanted to unify knowledge " intuitive" or kashf with knowledge " deductive or bahthiyya . He criticized also the scientific methodology of Aristote, which posed the scientific laws like necessary and universal.

Sohrawardi is the author of more than fifty works, of which much remains new especially the texts treating of logic and physics. They are divided into three Sommes :

• the Book of elucidations inspired of the table and the throne ,
• the Book of the crossroads and talks ,
• the Book of resistances :
• the history will retain some more remarkable parts of them: the Vade mecum of faithful of love , the Account of the Archangel empourpré , the Account of the Western exile , the Book of Eastern wisdom . In this last, certainly its masterpiece, it criticizes Avicenne on a decisive point: faculties of the human heart are not simply juxtaposed the ones with the others. All derive and are based in imagination creative, capacity unifying, simple, first, creator, universal.
• In the Rustle of the wing of Gabriel , the Holy Spirit, compared to the Gabriel archangel, manages to join together in contemplation, the heart with Intellect. This text is recognized by all the researchers like one of the most beautiful “mystical accounts” of the Littérature. It offers also an explanation of the interiorization of the universe of the Lights , key of all work, Sésame so difficult to seize for the uninitiated person…

Each one of these three great dogmatic treaties contains a Physique, a Logique and a Métaphysique. This Platonic structure (for which, it is necessary to add the Mystique itself) moves away it still more Islamic orthodoxy .

Its death

Much nearer to the Shiism than the Sunnisme, its doctrines seems to plunge its roots in old high tension currents, such as the Platonicisme, the Gnose or the Zoroastrisme to mingle with more modern practices: Sufism, Ismaelisme and Theosophy. Quickly, this philosophy was a certain success and Sohrawardi succeeds in joining together some Disciple S around him. Some are these bonds, modern or old, force is to admit, that this school rather far away from the orthodoxe Islam could only irritate the Uléma S. Gardiens of the Moslem Faith, they will refer about it to Saladin.

Sohrawardî which always refused the qualifier of heretic, was however carried out like such, on the express order of the Sultan Aldine Salâh in the Citadel of Alep in Syria, the 5 Rajab 587 h. (July 29th 1191) at the age of thirty-six years, because this small group of Illuminés was considered to be dangerous.

Of this execution, in fact true assassination, Sohrawardi will keep the sad name of: Shaykh maqtul , i.e. “Shaykh (the Master) carried out”. But, for its disciples, it raised it with the row of Martyr, for them which named already it “ Persian Plato ” or “ the Master of Eastern wisdom ” or “ the philosophical East ”, he will be from now on: the Shaykh Al-ishraq , i.e.: “Shaykh of the illumination”…

Its influence

Molla Sadra Shirazi speaks about Sohrawardi like “chief of the school about Eastern”. This school, also qualified the “Platonic ones of Persia” names Ishraqiyun . According to Henry Corbin, the main feature of this school “will be to interpret the Platonic prototypes in terms of angelology zoroastrienne”.

The most former known disciple of Sohrawardi is Shamsoddin Shararuzi. He composed, in addition to a history of the philosophers, a comment of the Eastern Théosophie and an encyclopedia entitled Traité divine tree and secrecies theophanic .

After Shamsoddin, the principal philosophers ishraqi name Ibn Kammuna (death in 1284), Qotboddin Shirazi ((1237-1311) and Jalaloddin Dawwani (1426-1502).

With the hinge of XVe/XVIe century, the work of Sohrawardi is largely commented on, Iran to India. At the XVIIe century, Mir Damad, the Master of the school of Ispahan takes as pen name Ishraq . Its pupil, celebrates it molla Sadra, comments on the Théosophie . At the same time, the religious reform of Akbar is impregnated doctrines Ishraqi . Zoroastriens of Shiraz emigrate even in India under the direction of Azar Kayvan. Since, one can say that this work was absorbed by the thought Shiite thanks to Sadra Shirazi whose disciples, until Hadi Sabzavari, are with various degrees of the ishraqi .

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