SUHRAWARDI’s thoughts and works have had an important impact on formation and developing of Mulla Sadra’s philosophy, especially theory of “Primacy of Existence”. Although it seems that Suhrawadi did not accept this theory, his exact view about it is not known. We can ascribe four features to him: 1. SUHRAWARDI who believes in the Primacy of quiddity, 2. SUHRAWARDI who believes in the Primacy of Existence, 3. SUHRAWARDI who believes in the Primacy of light or lights. 4. SUHRAWARDI who decided to constitute a new philosophical school known as the philosophy of illumination that argues about light and problems related to it without clarifying relationship between light and primacy of existence or quiddity. In this article we defend the fourth theory against the three others.

Shihab al- Din al-SUHRAWARDI (d.1194), in his most important book, Hikmat al-Ishraq, claims that he has simplified the Aristotelian theory of syllogisms by reducing its many rules to a few by which the validity of all moods can be proven. This is done by reducing all negative and particular categorical propositions to universal affirmative propositions and introducing two meta-language rules, one for the second and the other for the third figure. This is an exposition of the non-modal part of his syllogism and an examination of his claim to simplifying the Aristotelian theory of syllogism.

In SUHRAWARDI's works, the termHirqalya has been mentioned in two places. Before him, we do not know of any other author who has used this word.Hirqalya, on the one hand, is the name of a world (the Mundus Imaginalis, or 'imaginal world'), and on the other hand, is the name of an ideal city (and it seems that this city is the capital of that world). In this paper, it is proposed that Hirqalya is the name of a mythological city, which was established by the Kayanid prince, Siyavash. In Pahlavi books the name of that city, which can be described as an Iranian call polis, is Kang-diz. The characteristics of that strange city can be extracted from the various Pahlavi texts. As for the word Hirqalya, it can be said that the first part of Hirqalya is hir, which in Pahlavi and Persian means the sun and the second part of it isqalya, which means the castle (Kang-diz).

SUHRAWARDI, in the last chapter of his short treatise entitled "Abaut the Essence of love", has described love as the servant of eternal king and the policeman that surveys the seven climes everyday and attacks every corner of the world to suppress the wicked people. Those familiar with the old religion of Iran, can easily discern that love, as SUHRAWARDI has defined, is nothing but the mihr yazad of ancient Iranans.

SUHRAWARDI claims that there can be no one-premissed syllogism, and he makes a reason for this. The issue of the current article is the genealogy of that claim and the logical evaluation of this reason. Our hypothesis is that, historically, the conflict over the possibility or impossibility of the one-premissed reasoning goes back to the Stoics: Chrysippus was the leader of the opposition; and the Antipater of Trasus was the leader of conservativism. This conflict by Alexander Aphrodisias came into the Prepatetic logic, and merged with Aristotle's Syllogistic, and, consequently, the stoical problem of "one-premissed reasoning" was confused with the Aristotelian question of "one-premissed syllogism. " Ibn Sina is the source of the transmision of this issue from Alexander to SUHRAWARDI. SUHRAWARDI's argument, if he views the refusal of the one-premissed reasoning, is, of course, incorrect; but if he is to refuse the one-premissed syllogism, he can have a good deal of truth.

The separation of science and spirituality has estranged man from the intuitional and mystic view to the world, and it has led to much spiritual damage, including hopelessness, meaninglessness, anxiety, alienation, and egocentrism.This article tries to show that man can overcome these misfortunes by relying on Islamic mysticism and especially on the thoughts of Shahab al- Din SUHRAWARDI (1155-1191), philosopher, Sufi and founder of the Illuminationist philosophy.

Naseraldin shah came to throne in his adoleseence, this background plus other factors such as emotional defects and embarrassment and detachment in chilshood and adolescence, caused ham to depend on a strong and father like figure. Mriza taghi khan was such a person who like a father filled all the vacancies for the young king and taught him all the necessary lessons in independence of thought and behavior. Amir followed his national reforms but voluntarily or invo luntarily threw himself and Iran in the trup of his self-tavght trainee, He was quitted, and then murdered and tens of years later, he left an independent of course dictate and conewrvative toward foreign policy. This psychological analysis studies the developmental process of the relationship between the king and Amir which represents thir mutual need in the advance ment of their desires and apart from kingdom and vizaret relations, includes father.

Pondering on the concept of gradation in existence (equivocation), Avicenna and his followers found out that equivocation has nothing to do with essential entities. That is to say, some concepts such as genus, differentia and species are never subject to gradation (being equivocal) but they are always univocal, and since accidents in relation to their instances (referents) are either genus, species or differentia, they are not equally applied to all their referents. Thus, all essential concepts are equally applicable to their instances (being univocal) and it is only the accidental concepts like white and black (not whiteness or blackness) and hot and cold that undergo gradation. Sheikh Shahab AL-DIN SUHRAWARDI, however, maintains that gradation is applicable not only to accidental concepts but also to essential concepts. According to Sadrian philosophers, gradation falls out the realm of concepts, whether essential or accidental. Gradation, according to them, finds its way into real existence – not into its mental existence but only into its external existence. According to Peripatetics, you cannot distinguish between two things except though one of these three ways: through their total essences, through part of their essences and through things outside their essences. They believe one cannot make distinction between two things but in one of these three ways. SUHRAWARDI however, adds a new way of making distinction between them, which is nothing but through gradation in terms of "strength and weakness", "perfection and imperfection" and "priority and posteriority" of their existence. Unlike the previous three ways, here the point of difference is the same as that of commonality.

Although there are a number of articles and books about the life and works of Arezu and some of his compositions have been revised and published, it should be acknowledged that none of these works deserves his name and status and they often repeat the clichés of the previous sources. For this reason, a serious study which is based on original sources seems necessary. The present study tries to realize this aim.

Nowadays dealing with theorization is the most necessary aspect of art discussions, something that doesn’ t have a long history in our culture. Our art has declined since late Safavid, and the causes have several inner and outer relations to art. Lack of creativity is the most important inner cause. This is why theorizing about creativity is necessary. This essay is based on the mythology of Gilbert Durand. Mythanalyse is chosen as method and works of Sohrevardi as case study. The results show that the source of creativity is truth; the artist surges strongly in perceptual levels that he reaches to rational perception and understanding the truth, so with the help of this he is capable of creativity. Beauty is the glory of truth, as according to Sohrevardi beauty and perfection are the same and creativity, the result of perfection, if get in to action properly the result will be beauty.