 His influence on philosophical practice and learning is evident. His commentary on the peripatetic work al-Hidaya (The Guidance) of Athir al-Din Abhari (d. 662 AH/1264) became the cornerstone of the rationalist curriculum of the Indian madrasa from the 18th century. In Iran, the study of Islamic philosophy takes its cue from the study and commentary on his major works at least from the nineteenth century. The revival of Islamic philosophy in Isfahan ushered in by ‘Ali Nuri (d. 1251 AH/1836) and later Hadi Sabzavari (d. 1289 AH/1873), described as the ‘last great Islamic philosopher,’ established Mulla Sadra as the ultimate philosopher, whose thought and arguments ‘transcended’ discursive Peripatetic philosophy and also intuitive and allusive mystical arguments and discourse, in favour of a higher synthesis that combined ratiocinative arguments with mystical insight, complete syllogistic demonstrations with narrative, allusion, and allegory. In more recent times, some of the key thinkers involved in the Islamic Revolution of 1979, such as Ayatollah Khomeini and Mortaza Motahhari, were profoundly influenced by the thought of Mulla Sadra, and some have even attempted to appropriate Mulla Sadra as the ‘philosopher of the Revolution’ despite the distinct lack of an engagement with political philosophy in his work. The contemporary generation of seminary trained philosophers in Iran including the prayer leader of Qum, Ayatullah ‘Abdullah Javadi Amuli (who has a useful twenty volume commentary on the Four Journeys), are all students of the late ‘Allama Tabataba’i (d. 1981) who wrote an influential set of glosses on the work of Mulla Sadra. His school dominates the Shi‘i seminary in Iran.