ভূমিকা

[^12]: See also the English translation by John Walbridge and Hossein Ziai The Philosophy of Illumination (Utah: Brigham Young University Press, 1999), p. 3.

[^3] Suhrawardi lists eight classes of the seekers of truth with variations in between, which can be summarized under the following three groups: The first are the godly philosophers described above; second, those who are plunged only in the purely rational and discursive thinking, which is a reference to the Peripatetics; and third, the anti-philosophical mystics who lack in rigorous thinking and logical analysis. See Suhrawardi, Hikmat al-ishr a q, op. cit., pp. 11-2; English translation, p.

[^3]: The word muta'allih must be related to the Platonic philosopher-king who combines in himself the power of philosophical analysis and Divine light. Echoing Suhrawardi’s discussion, S adr a proposes the following classification: 1] those who know God (‘ a lim bi’Llah) but not his commands; 2] those who know God’s commands (‘ a lim bi-amr Allah) but not Him; and 3] those who know both. See his Muqaddimah to Sharh u su l al-k a fi (Kit a b al-‘aql wa’l-jahl), ed.

by Muhammad Khw a jawi (Tehran: 1366 A. H. Lunar)), p. 173. [^4] For a comprehensive overview of the intellectual life during the Safavid period, to which S adr a belongs, see S. H. Nasr, ‘Spiritual Movements, Philosophy and Theology in the Safavid Period’ in The Cambridge History of Iran, ed. by Peter Jackson and Laurence Lockhart, (Cambridge: Cambridge University Press, 1986), Vol. VI, pp.

656-[^97]: [^5] The roots of the Safavid dynasty go back to Shaykh S afi al-Din of Ardabil (1253-1334), a powerful Sufi master of the Safawiyyah order, who himself was a Sunni. The word Safavid is the adjectival form of ‘ s afi’, referring to Shaykh S afi al-Din himself.