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Suhrawardī’s Criticism of The Philosophy of Ibn Sīnā
128.80
In Suhrawardī's Criticism of the Philosophy of Ibn Sīnā, Tahir Uluç conducts an
epistemological discussion on the relation between philosophy and mysticism. In
this context, he aims to go beyond the common opinion, which assumes that in
Islamic thought, philosophy depends mostly on rational means in its quest for truth,
theology rests primarily on revelation and Sufism on mystical experience and vision.
Throughout his study, he investigates the following question: Are the legitimate
domains of operation of philosophy and mysticism as clearly distinguished from
each other as this assumption suggests, or do they share a common domain?
In answering this question, he suggests that Suhrawardī's intention by this criticism
is not to eradicate speculative philosophy in general and Peripateticism in particular,
unlike the case in Ghazālī, but to transform it into a theoretical basis upon which to
build his own Illuminative (Ishrāqī) system. In fact, Suhrawardī clarifies that one
cannot understand the Ḥi kmat al-Ishrāq, in which he provides a full exposition of his
overall philosophical project unless one is well versed in the Peripatetic philosophy.
In this perspective, Uluç demonstrates how the criticism of Peripateticism is an
essential and integral part of Suhrawardī's endeavor to build a theoretical basis for
his Illuminative philosophy, which depends primarily on mystical experience and
vision. Accordingly, this book has a twofold purpose. First, it examines from what
epistemological point of view Suhrawardī finds the Peripatetic philosophy
inadequate and on which principles he criticizes it. Secondly, it presents an in-depth
analysis of how Suhrawardī, who regards himself as a philosopher and his endeavor
as philosophical, transforms the Peripatetic philosophy into an instrument and
prelude that would serve the Illuminative philosophy.
In Suhrawardī's Criticism of the Philosophy of Ibn Sīnā, Tahir Uluç conducts an
epistemological discussion on the relation between philosophy and mysticism. In
this context, he aims to go beyond the common opinion, which assumes that in
Islamic thought, philosophy depends mostly on rational means in its quest for truth,
theology rests primarily on revelation and Sufism on mystical experience and vision.
Throughout his study, he investigates the following question: Are the legitimate
domains of operation of philosophy and mysticism as clearly distinguished from
each other as this assumption suggests, or do they share a common domain?
In answering this question, he suggests that Suhrawardī's intention by this criticism
is not to eradicate speculative philosophy in general and Peripateticism in particular,
unlike the case in Ghazālī, but to transform it into a theoretical basis upon which to
build his own Illuminative (Ishrāqī) system. In fact, Suhrawardī clarifies that one
cannot understand the Ḥi kmat al-Ishrāq, in which he provides a full exposition of his
overall philosophical project unless one is well versed in the Peripatetic philosophy.
In this perspective, Uluç demonstrates how the criticism of Peripateticism is an
essential and integral part of Suhrawardī's endeavor to build a theoretical basis for
his Illuminative philosophy, which depends primarily on mystical experience and
vision. Accordingly, this book has a twofold purpose. First, it examines from what
epistemological point of view Suhrawardī finds the Peripatetic philosophy
inadequate and on which principles he criticizes it. Secondly, it presents an in-depth
analysis of how Suhrawardī, who regards himself as a philosopher and his endeavor
as philosophical, transforms the Peripatetic philosophy into an instrument and
prelude that would serve the Illuminative philosophy.
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