 Very little has been written about Suhrawardi’s logical treatises or his logic in general, namely because most of his logical works remain unedited, and few scholars of Islamic philosophy delve into logic. Hussein Ziai (1990) provides perhaps the only general overview of his logic, his criticisms of Peripatetic (Aristotelian/Avicennan) essentialist definitions and his ishraqi theory of definition. While Suhrawardi includes logical discussions in his major Arabic works, in the Philosophy of Illumination, he criticizes and restructures some elements of Peripatetic logic. For Shahrazuri (1988), his works bear the marks of extensive study of the Nasiri Observations of Ibn Sahlan al-Sawi (1988, 378), a non-Aristotelian Persian Logician who reorganized the content of the Organon. The work may have inspired Suhrawardi’s restructuring of the logic, in Intimations, into expository propositions, wherein definition and description become part of his semantic theory, and theory of proofs (hujaj) (Ziai 1990, 45, 51–6). Noteworthy is Ziai’s reconceptualization of Suhrawardi’s pragmatic use of logic into three parts: semantics, formal logic and techniques, and material logic (Ziai, 1990, 73–75).