 During the same period, Suhrawardi’s works enter the Turkish Ottoman and Persian Indian philosophical traditions. In the Ottoman world, Isma‘il Ankaravi (d.1631), a member of the Mevlevi Sufi order, translates and comments Temples of Light in his Elucidation of Wisdoms (Kuspinar 1996). During the 17th century, the enigmatic Ahmad Ibn al-Harawi (probably from Herat), who lived in the Indian subcontinent, translates the Philosophy of Illumination into Persian on which he writes a commentary (Harawi 1979). Azar Kayvan (d.ca.1615), a Zoroastrian high priest from Fars, who emigrated to Gujurat in Mughal India during the reign of Emperor Akbar (r.1556–1605), starts a Zoroastrian ishraqi school (Walbridge 2001, 91–3). Muhammad ‘Ali Hazin Lahiji (d.1667) writes a commentary on Suhrawardi’s Words of Sufism (Suh. 2001, 101–39; 1993d), along with glosses and notes on three other of his works, including the Philosophy of Illumination (Kadivar 2011, 290–2). Even thinkers of the 20th century, such as Muhammad Kazim ‘Assar (d.1975) and his discussion of “equivocal being”, have been influenced by ishraqielements (Ziai 2003, 472). Van Lit provides a chronological sketch of eighteen commentators on Suhrawardi, including lesser-known ones (2018, 548–53). Cataloguing and making accessible hundreds of philosophical works in Arabic and Persian from the 12th–19th century, like the recent publication of the Persian Inner Light (2012) of Shihab al-Din Kumijani (d.1895), are bound to shed new light on Suhrawardi’s legacy. 