Avicenna as one of the great commentators and teachers of Aristotelian philosophy is a rationalist philosopher setting the most emphasis on reasoning.In some of his works, however, he showed an inclination toward illuminative philosophy. Some of these works are as follows: Hayy Ibn Yaqdhan, Risalat al-Tayr, Risalat Salaman wa Absal, Qasidah ' Iyniyyeh, and Risalat fi al-' Ishq and most importantly the last three parts of Al-Isharat: speaking of happiness and felicity, the positions of mystics, and the secrets of the charismatic acts of the saints. Avicenna himself alluded to his interest in illuminative philosophy in the introduction of one of his works called, Mantiq Al-Mashriqiyyin, in which he writes of the a different tendency, separating him from peripatetic philosophers.

Question: In Islamic philosophy, Active Intellect is Peripatetic tenth intellect. Also in Peripatetic epistemology, Potential human intellect, acts by unification or conjunction with active (agent) intellect. This intellective thrust has a wielder and more attractive role in Illuminative wisdom. Meted: The research methodology based on tradition Comparative studies to analyze and adapt votes Gazi Saeed Qummi and votes illuminated Suhrawardi .Results:1- Human's archetype adjust with Gabriel, in religions and Active (agent) Intellect in Illuminative wisdom. 2-Human's archetype appears as "perfect nature" format during personal relation to every special individual. 3 and also explains relation between Emam and believer in shiaa's idea.

All historians and researchers of Islamic Philosophy think of 11th/11th Century (in Safavid Era) as a period of blossoming of Iranian-Shi'I philosophy and the emergence of figures such as Mir Damad, Shaykh Bahai, Mulla Sadra, and Mir Findiriski. Among them, Abul-Qasim Mir Findiriski has been less than other introduced, and scientific and practical aspects of his life have not been discussed in details. More important is his school of taste which, if we take into account his various spiritual And intellectual dimensions as well as his Sufi life style, cannot be classified under philosophical, intuitionist, and mystical schools then popular in the history of Islamic philosophy.On the one hand, he was teaching books such as Ibn Sina's Shifa and Qanun, and on the other, he was so interested in pious life of Dervishes and even life ,style of Indian Yugis. In addition, poems left by him under the title "Ya'iyah Odes" (odes ending in the vowel /i/), suggest mainly his mystical and Illuminationist-Platonist and Neo-Platonist-inclinations. And these poem, have caused various and even conflicting stories to be presented about his views and school of thought. Thus, it seems to be difficult and even impossible to specify his intellectual orientation and practical ,style. One of the analyses made in this regard is that Mir's thought and approach is described as eclectic, and he is regarded as the meeting point of different - and even conflicting - theoretical and practical attitudes. While neglecting the "Ya'iyab Odes" and the relevant commentaries, the author of this article has tried to describe and analyze Mir'c intellectual attitudes and possibly his philosophical system based on three works of him.

Sheikh Shahabdin Sohravardi is a philosopher and Gnostic whose philosophy is a combination of theoretical insight and practical discipleship .In his philosophy the theory and practice are so combined together that he does not call philosopher those who are out of this way. He gives us a picture of different stages of discipleship in his works.Human soul is an illumination limited to worldly life and it should come back to his real home. In this way, a disciple should put away all dark dependences and by strong will, reliance in God and his teacher's teachings, he should undergo theoretical and practical mortification.Sohravardi gives his teachings as analogy, symbol, allusion and metaphors. His instructions are conveyed to his disciples and followers through codes and as dialogues in which sometimes he is the sheikh and sometimes the disciple. The chain of Sufism that he belongs to is not well known and this causes a problem to describe a systematic explanation of his disciple's method. If one refer to his works, one can fmd out some of his ways, and the main constructive elements of his Gnostic path way.

Final perfection of human being is his progressive movement is to attain to the threshold of the Most High, and this in itself is his perfection and goodness, because human being whom God has created as His image has so high a dignity that as the most noble creature among possible beings can posses the attributes of the Truth and imitating the moral of the Truth. In Ibn Sina's view, mystic is a person who has turned his attention to the saceed world so that the light of the Truth continually shines on his inner being. Ibn Sina regards asceticism and worship as a preparation for mystical journey. He calls the first phase "volition" that he interprets as desire and inclination and considers its origin as demonstrable certainty and heart's inner faith. According to him the second phase is "asceticism" which means piety and doing hard works by suffering pain in the way of self-discipline. In Ibn Sina's view, after traveling the following phases, that is time, deep penetration, tranquility, fear and concealing, quietude, providence and ascent, the way fare reaches a state where he has a glimpse of the Most High and sees himself as a mirror of Him. Finally the mystic, who is now united with God, at the end of this journey attains a state where he only sees God.

Objectives: This paper aims at analyzing the interpretation of Mulla Sadra from Suhravardi ideas on light, and the relation between light and existence. Method: The method in this study is descriptive analysis which is used by theoretical research groups. Results: The results of the present study indicat that according to Mulla Sadra, the light in Suhravardi’s idea is the same as existence, and he had only changed the term of existence to light. But there are some reasons emphasizing that despite of Mulla sadra idea, the light is not the same as existence, the reasons such as: 1. The kind of light is difference than existence, 2. The contrast of existence and quantity is not the same as the one of light and darkens. 3. The gradation of light is differant than existence, 4. According to suhravardi, the existence is a subjective conception and the light is objective 5. Mulla sadra mentions that the existence area is more extensive than light.Conclusion: The author of the article concludes beginning from the soul causes suhravardi to use the term of light however mulla sadra began his philosophy from cosmological approach and so from the distinction of existence and quantity. If the difference in beginning is the one of the structural distinctions of this both wisdoms, this reason and the reasons that have been emphasized, imply that light is not the same as the existence. And then, the interpretation of mulla sadra from suhravai’s idea is a paraphrase.

The standard-bearer of the illumination school of thought, Sohravardi, through his approach to light which is a peaceful sanctuary for man's soul, tried to reform and revive a school of thought that offers a wayfaring mode through which human beings can achieve true knowledge and illumination, that is, their true identity through reasoning, inner contemplation and care. This theosophy - in which verve and witness accompany reason and go beyond it - becomes the manifestation of knowledge in man's soul, dissociating him from himself and connecting him to God. In this approach, the true sage and theosophist is the one who is competent to lead the society and can lead human beings towards true felicity by establishing a utopia. The essence of this theosophy was created by the Persian theosophists and sages, while Plato and others followed it. Hence, this theosophy that was revived by Sohravardi is first and foremost Persian (Iranian) in nature, but it is compatible with the Quranic revelation and Mohammaden thought, for it is in the search of establishment of justice, felicity and virtue. The division offered by Sohravardi, that is, East (the heavenly and illuminated world) and West (the dark realm of this world) is not a geographical division, rather it is based on right and wrong, light and darkness and justice and injustice, which has been manifested in the East more than in any other place.    

Suhrawardi has explained the relation between beings and god or the relation between detached lights, especially the intellective soul, and the Light of lights, using the concept of illuminative relation. In the illuminative relation, the related which is the same as the relation, has a dependent existence, that is, existence by something else which is a self-existent unique reality. Suhrawardi deems the essence of this relation as light. He holds that the intellective human soul can reach high levels of cognition and faith in God, in the light of illuminative relation. This faith is demonstrated in the soul’s love for the higher world. In the light of the illuinative relation to the higher lights, the soul finds itself in need to God, and then reaches the state of annihilation and then the state of immortality after annihilation and then the state of servitude and then the state of the peaceful soul. When thw human soul is immortalized by the light of intellect, it is transferred from the state of need, imperfection and ignorance, to richness, perfection and knowledge. This is why the illuminative relation is the noblest relation.

Sohrevardi, as an illuminationist, had very significant innovations in philosophy, mysticism and spiritual thought. The essence, reality and the quality of achieving spiritual experiences, which have received special attention by different people in different cultures and schools of thought, are among the innovative domains of Sohrevardi’s system of thought. There are two major views on the essence of these experiences: first, essentialism which emphasizes their coherence and commonality among different people and schools of thought, and second, constructivism in which mystical intuition plays an important role in the creation of numinous experience. These different views indicate the differences which different schools of thought haveabout the quality of these experiences. From Sohrevardi’s perspective, the unity with the Light makes mystical illumination and numinous experiences possible. Accordingly, the individual’s special view on soul and his/her psychology are involved in the fulfillment of these experiences which are accompanied with illumination, observation, unity and extinction in unity. Therefore, Sohrevardi’s views on the features of numinous experience represent a kind of essentialism in these illuminations. This does not mean that the unity of these personal experiences consistent with the individual’s thought makes them different from each other. They rather have similar and common characteristics. The present study, as a library research, adopting a descriptive analytical method provides evidence which shows Sohrevardi’s viewpoints on the principles of essentialism in mystical illumination. It also provides answers to a number of relevant questions in this area of inquiry.

Ibn Abi- Jumhur Ahsa’i, a prominent thinker of the Shi’ite sage, who was alive until the early era of the Safavid dynasty, can be called “the founder” because of his revolution in the form and method as well as in the theological attitude of Shi' ite Kalam, and since this revolution is fulfilled through illuminative wisdom, he has to be called “the founder of Illuminative Shi' ite Kalam”.In this research, we have shown that the very revolution, in respect of form, basically takes place through “method of synthesis and the correspondence” and, in respect of attitude, will be fulfilled through the ontological level of Kalam. In consequence, standard and common theological views on God’s Unity, Prophecy, Imamate and Resurrection improve on the basis of the esoteric meanings of Shi' ite beliefs.