This city was still prosperous in the sixth century. After spending his childhood days in Sohrvard, Sohrvardi went to Maragheh to acquire knowledge. In Maragheh, he studied wisdom with Majaduddin Jili. Fakhreddin Razi was also a student of this master and he met Suhrvardi there, the two had discussions with each other. After some time, Suhravardi went to Isfahan to continue his studies. At that time, Isfahan was the most important cultural city in Iran. In that city, he got to know the basics of Masha's philosophy well with Zahir al-Din Qari.

After that, his life full of ups and downs and always on his journey began. He visited many elders and was fascinated by mystical thought. He stayed in Diyarbakir for a while, where he met the warmest reception of the Roman Seljuk court. Durham was where he met Fakhreddin Mardini. The image of Sohrvardi's character and thought in Mardini's mind is very interesting and telling. He tells his friends about Suhravardi: "You don't know what kind of fire this young man burns and shines with. I have never seen anyone like him in my life. But I am afraid of him because of his extreme passion and his carelessness in keeping his language. I am afraid that this excess and carelessness will cost him his life." Suhravardi continued his journey from Anatolia to Shamat, he was enchanted by the beautiful scenery of Sham. In one of his trips, he went from Damascus to Aleppo, where he met Malik Zahir Shah, the son of Salah al-Din Ayyubi. Malik Zahir Shah was fascinated by the young Hakim Suhrawardi and asked him to stay in his court in Aleppo. Suhrawardi, who was enchanted and fascinated by the scenery of Diyar, happily accepted the proposal of Malik Zahir Shah and stayed in Aleppo.But it didn't take long for his work to discuss and debate with elite scholars, Sharia law enforcers and judges. In a society and culture where hiding life and sealing the mouth and sewing the lips is the way of continuation and survival of childhood; It is obvious that the one who reveals secrets will be hanged. Sohrvardi's green head was blown away not only by his red tongue, but also by his red intellect. Sohravardi is thinking of the sage-ruler. Saifuddin Amedi says: "I met Suhrvardi in Aleppo. He said that the property on earth will fall into my hands. I asked him where he said this from. He answered, I dreamed that I was swimming in the sea. I said that maybe the interpretation of the dream you saw is something like scientific fame and the like. But I saw that he does not give up on the idea that is in his heart." Suhravardi dreams of removing the Derm and Dinar system. Shams al-Din Tabrizi says clearly about this: "This Shahab al-Din wanted to take these dirhams and dinars, which are the cause of sedition and cutting off hands and heads." The treatment of creation should be something else. Also, it should not be forgotten that at that time Salah al-Din Ayyubi had just managed to crush the Fatimid dynasty of Egypt, which was one of the most important hopes of Ismaili Islam.And since the vocabulary of Sohrvardi was sometimes very close to Ismaili and Fatimid literature; Judges could easily make a favorable court case for him. And it was like this that the scholars of Jalil al-Qadrat declared Suhrawardi guilty of atheism, corruption in religion, claiming to be a prophet, an apostate and an infidel, Mehdur al-Dam. And by the order of Salah al-Din Ayubi and despite the objections of Malik Zahir Shah, finally on the twelfth of August 570 corresponding to July 29, 1191, he was killed in Aleppo prison at the age of thirty-eight.Classification of the works of Sheikh Ashraq
Despite the fact that Suhrawardi was denied the opportunity to live a long life by the ruling scholars and rulers, he was able to create many works despite the limited opportunity. There are forty-nine works left by Suhrvardi. Thirteen of these forty-nine works are in Persian and the rest are in Arabic. Researchers have divided Suhrawardi's works in different ways. For the first time, Louis Massignon classified Sohrvardi's works into three distinct groups. Massinion divided the works of Suhrvardi into the works of his youth (mystical treatises), the works of the middle of life (mashai) and the works of enlightenment. This classification was questioned by later studies. After him, Henry Carbone, who played a major role in introducing Sohrawardi, divided his works into four distinct groups. Dr. Seyyed Hossein Nasr, by reviewing the works of Suhrawardi, divided his works into five groups. Finally, Mohsen Kadivar divided Suhrvardi's works into six categories by referring again to Suhrvardi's works and their explanations and annotations and the research done. A division that seems more acceptable than other divisions so far. 

The first category:
 Works that specifically deal with the basics of the philosophy of enlightenment. In this category, only the book of Hikmah al-Ishraq can be placed. Because this book is different from all of Sohrvardi's works, and it is actually the cornerstone of his enlightened philosophy. In this work, he shows the full face of his founding philosophy. According to Sohrvardi himself, the key to understanding his thoughts and findings is in this book.

The second category:
 In this category, four educational and theoretical works of Sohrwardi, which are all in Arabic, are included. These four books are: al-Talawihat, al-Mashar'a and al-Mutarahat, al-Mughazarat, and al-Mahhat. In these first works, Masha'i philosophy is discussed with a special reading of Sohrvardi. Then, on this basis, the philosophy of illumination is examined. All four books have three parts: logic, natural science and theology. Al-Talawihat is the most important book in this category of Suhrawardi's works. In fact, al-Mutarahat is a commentary on al-Talawihat, al-Mahaat is a summary of it, and al-Mutarahat is an addition to al-Talawihat.

The third category:
 In this category, there are Persian and Arabic treatises and books, which actually contain a summary or detailed description of the works of the first and second category. In this category, there are two important treatises, Hayakel Al-Nur and Al-Wah Al-Amadiya, which were written in Arabic and translated into Persian by Suhravardi himself. The treatise on the belief of al-Hakma in Arabic and the treatises Pertunamah and Bostan al-Qulub in Persian are also included in this category.

The fourth category:
 In this category, there are secret anecdotes and mystical stories of Suhravardi. The works that, according to Jafar Mir Sadeghi: "Despite their complexity and mystery, they are stories first of all... stories that can be compared to the best examples of short stories of the 20th century in terms of well-made and brevity. The beginning of the story in each of these stories is so masterful and nail-biting that we rarely see it even in the best short stories of our time. The language of most of these treatises is Farsi, and some of them include: Aql Sorkh, Safir Simorgh, Awaz Par Gabriel, Haqlat Moran, Fi Mode Tafoolit, Rozi with Jamaat Sufiyan, Gharba Al-Gharbiyyah, and also the treatise Fi Al-Maraj, which has not yet been published.

The fifth category:
 The writings, translations, interpretations and descriptions that Sohrvardi has brought to the field of writing. Works such as the Persian commentary on Bu Ali Sina's notes, the translation of Risal al-Tir Bu Ali, and the most important treatise Fi Haqiqa al-Eshq or Muns al-Ashaq, which is derived from Bu Ali Sina's treatise Fi al-Eshq. Also, the interpretation of some surahs of the Qur'an and some prophetic hadiths that have not been published so far are included in this category of works.

The sixth category:
Prayers and supplications, which are all in Arabic, are recited. These works have not been published yet.

The philosophy of illumination
Suhravardi is the one who created the philosophical school of Ishraq, which expanded after his death. He presented his theory in the late 6th and early 7th centuries. Suhravardi has been called the leader of the Platonists of the Islamic world. He himself called his philosophy the wisdom of illumination, which means the brightness and rising of the sun, and the Latin people called it aurora conurgens. But this thinking is not a specific Platonic philosophy, and in it, the opinions of Plato, Aristotle, Neoplatonists, Zoroaster, Hermes, the myth of Thutt, and the opinions of the first Muslim Sufis are mixed together.

Sohrawardi school is both philosophy and not. It is philosophy because it believes in reason, but it does not consider reason as the only source of knowledge. It is mysticism in the sense that it recognizes discovery, intuition, and illumination as the noblest and highest stage of knowledge. He criticizes Ibn Sina with difficulty and defends the generalities and parables of Plato. He criticizes Ibn Sina's ontology because he stated that in every existing thing, existence is a real thing, and nature is a valid thing, and existence is necessary for its realization. While according to the wisdom of Ishraq, nature is a real thing and existence is a credit thing

Noor Al-Anwar
Suhrawardi has named his ontology "Nuralanwar". The same divine truth whose brightness blinds the eye. Light cannot be defined with the help of another thing and in relation to it, because all things are revealed by light and must naturally be defined by light. "Nuralanwar" or "absolute light" is the absolute existence, and all beings have obtained their existence from this source, and the universe is nothing but different levels and degrees of lightness and darkness. For this reason, the hierarchy of beings depends on their degree of closeness to "Nuralanvar", that is, on the degree of "illumination" and the light that reaches them from Nuralanvar.

Effects:
The complete list of Farsi and Arabic works of Shahabuddin Yahya Suhravardi using the Shahrzuri list and comparing it with the list (Ritter) in the Islamic Encyclopedia is as follows:
1- Al-Mashar and al-Mutarahat, in logic, natural sciences, and theology.
2- Implications.
3- Hakmah al-Ashraq, in two parts. The first part, in three articles in logic, the second part in theology in five articles. (This book is the most important author of Sohrvardi and it explains his religion and philosophical profession well).
4- Al-Mahhat, a brief and small book on three branches of wisdom, namely: natural sciences, theology and logic.
5- The Maadiyyah Tablets, in the knowledge of wisdom and the terms of philosophy.
6- Al-Hiyakl al-Nuriyeh, or the buildings of light. This book contains philosophical opinions and theories, on the profession and taste of Ishraghi. Suhravardi first wrote it in Arabic and then translated it into Persian himself.

7- The resistances is a brief treatise that Suhravardi himself placed it as the following or appendices to the al-Talawihat.
8- Al-Almaz al-Moumi (Wax Code) None of the authors who have mentioned the works and compositions of Sohrawardi have mentioned this book, except Shahrouzi, who included it in Sohrawardi's list.
9- Al-Muqaddi and Maad. This book is in Persian language, and no one has mentioned it except Shahrzuri.
10- Bostan al-Qulub is a short book on wisdom, written by Suhrvardi for a group of friends and followers of his school in Persian language in Isfahan.
11- Toragh Al-Anwar mentioned this book as Shahrzuri, but Ritter did not mention it.

12- Al-Tanqihat originally, this book is listed in Shahr-Zori's list, but Ritter has omitted it.
13- The word Sufism. Shahrzuri listed this book under this name, and Ritter mentioned it as (Maqamat al-Sufiyyah).
14- Al-Barqat al-Ilahiyyah, Shahrzuri included this in his list and Ritter did not mention it.
15- Al-Nafhat al-Masawiyah, Shahrzuri mentioned in his list and Ritter did not mention its name.
16- Al-Anwar enamels.
17- al-Qudsi number.
18- Belief of wisdom.
19- The Book of Patience. The names of these last four books are listed in Shahrzuri's list and are not found in Ritter's list.
20- Risalat al-Ashq, Shahrzuri called this book by this name, but Ritter mentioned it as "Mons al-Ashaq". This book is in Persian language.

21- Treatise in case of childhood, this treatise is in Persian language. Shahrzuri mentioned it and Ritter did not mention it.
23- Rouzi treatise with the Sufi Jamaat, this treatise is also in Persian language. It is mentioned in Shahrzuri's list and is not seen in Ritter.
24- Treatise on wisdom, this is also in Persian language, it is listed in Shahrrouzi's list, and it is not found in Ritter's list.
25- Description of the treatise "Song of Jibreel" This treatise is also in Persian language.
26- Parto Namah treatise is a summary of wisdom in Persian language, in which Suhrawardi explained some philosophical terms.
27- Moran's treatise on vocabulary is stories, a code written by Sohrvardi in Persian language.

28- The treatise of Gharbah al-Gharbiyyah, Shahrzuri mentioned it by the same name, but Ritter called it (Al-Gharbah al-Gharbiyyah). It is a story that Suhrvardi wrote in Arabic code and in writing it, he took inspiration from the treatise of Hayy bin Yaqtan, this Sina, or he wrote it in a similar manner.
29- Safir Simorgh's treatise, which is in Persian.
30- Risal al-Tayir, Shahrzuri wrote the name of this treatise like this, but Ritter wrote its name (translation of Risala Tayir). This treatise is a Persian translation of Ibn Sina's Treatise on Al-Tayr, which was written by Suhravardi himself.

31- Treatise on interpretation of the verses "I am the Kitab of Allah and the news of the Messenger of Allah". Shahrzuri mentioned this treatise and Ritter did not mention it.
32- Tasbihat and prayers of al-Kawakb. Shahrzuri listed this book with the same name in his list, but there is no book with this name in Ritter's list. Ritter has included the collection of treatises and writings and writings of Suhrawardi, which were in this type, under the title (Imports and Consecrations) in his list, and it is possible that the book of Tasbihat.... is also part of the said collection.
33- Miscellaneous claims. It is listed in Shahrzuri.
34- Da'wah al-Shamsi. Shahrzuri mentioned this book.

35- Al-Sarraj Al-Wahhaj. Shahrzuri included this book in his list, but he himself doubted the authenticity of this book's attribution to Sohrawardi, because he says: (Walazhar anh lis leh) it is more correct that this book is not from him.
36- Al-Varadat al-Allahhi with the wonders of the stars and glorifications. This book is only listed in Shahrzuri.
37- Correspondence to al-Maluk and al-Mashaykh, this is also called Shahrzuri.
38- The Book of Al-Simia. Shahrzuri named these books, but he did not determine their special names and wrote that these books are attributed to Sohrvardi.

39- Al-Al-Wah, Shahrzuri mentioned this book once (number 5) in his list, which is in Arabic language, and now he has brought it here for the second time, which is in Persian language. (Sohravardi himself wrote this book in both languages, or wrote it in one language and then translated it into another language).
40- The praises of the souls and souls and elements. It is mentioned only in the list of Shahrzuri.
41- Al-Hiyakal Shahrzuri mentioned this book in his list once as (Hyakal Al-Nur) and says it is in Arabic language, and again he mentioned it as Al-Hyakal and says it is in Persian language. This is also written by Suhrvardi himself in both Persian and Arabic languages.
42- Description of signs. It is Persian. It is mentioned only in the list of Shahrzuri.
43- The discovery of Lakhwan al-Safa's cover. This book is included in Ritter's list and is not mentioned in Shahrzuri.

44- Al-Klamat al-Dhuqiyyah and Al-Naqat al-Shuqiyyah, or "Rasalah al-Abraaj" of this book is also only mentioned in Ritter's list.
45- The treatise (this treatise has no title) is only mentioned in Ritter's list. Ritter wrote: The topics discussed in this treatise are the body, movement, the Lordship (divine) resurrection, revelation and inspiration.
46- A small summary on wisdom: Shahrzuri did not mention this, but it is mentioned in Ritter's list, and he says: In this treatise, Suhrawardi discusses the three techniques of wisdom, i.e., logic, natural sciences, and theology.
47- Shahrzuri and Ritter have quoted short and long Arabic poems of Suhrawardi, which are on philosophical, moral or mystical topics, such as Ibn Sina's famous Arabic poem: Soqtat Alik Man..., one of which is this verse:
Forever Tahan Elikum Al-Arawah - and Wasalakum Rehanha Walrooh