Nadia Maftouni; Edris Mahmoud
Abstract
Considered the second face of Illumination philosophy after the Shaykh al-Ishraq Suhrawardi (1154-1191), Muhammad Ibn Mahmud Shams al-Din al-Shahrazuri (d. after 1288), in most part, ...
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Considered the second face of Illumination philosophy after the Shaykh al-Ishraq Suhrawardi (1154-1191), Muhammad Ibn Mahmud Shams al-Din al-Shahrazuri (d. after 1288), in most part, hold fast to Suhrawardi’s illuminationist doctrines. As a case study on celestial bodies, the allegiance may well be at question level.The nine celestial spheres and sublunary world held managed by ten separated intelligences. Suhrawardi depicted the celestial spheres in his allegorical works. Suhrawardi usually speaks of eleven symbols, for instance, eleven mountains in “The Red Intellect” and the eleven layers of a basin in “The Sound of Gabriel’s Wing”. But the eleven celestial bodies, including ether and zamharir rule out Divine Pedestal (al-kursi) and Divine Throne (al’arsh) of Muhyiddin al-Andalusi. Surprisingly, in his mystic work called Kitab al-Rumuz wa-l-Amthal al-Lahutiyya fil-Anwar al-Mujarradat al-Malakutiyya, Shams al-Din al-Shahrazuri nor except in passing has considered the celestial bodies. In al-Rumuz of Shahrazuri, the number of celestial beings has not been mentioned. Speaking of Divine Pedestal (al-kursi) and Divine Throne (al’arsh) of Ibn Arabi, Shahrazuri does not consider zamharir and ether.
