 Suhrawardi’s Intimations, Paths and Havens, Opposites and Flashes of Light all contain sections on physics, although they have remained unstudied. Of those, only the physics of the Flashes of Light (2001, 185–209; 1991 [Najafquli ed.]) and of Intimations have been edited, the latter together with a commentary by Ibn Kammuna (2003). In the third discourse of the Philosophy of Illumination, and in Paths and Havens (though not in Flashes of Light or Intimations), Suhrawardi reviews some general principles of physics (albeit not in detail). Like Avicenna before him, he rejects the atomism of the theologians (PI, §89), as well as the idea of a vacuum (PI, §§89–90). He also criticizes and rejects (Aristotelian) Peripatetic hylomorphic division of bodies into matter and form, rejecting the notion of prime matter. Shurawardi provides a number of arguments for his rejection of hylomorphism (PI, §72–88). One of them relies on his theory of bodies that now consist of “self-subsistent magnitude with accidents” (Walbridge 2017, 266–7), a “compound of extension and properties just as Simplicius”. In addition, he needed “that accidents be able to constitute causes, for it is the causality of accidents that makes it possible to explain the existence of the Platonic Forms and ultimately to explain the diversity of the celestial and sublunary reals”. Moreover, he held that “entities that cannot be perceived either by physical senses or by nonsensible intuition”, for example ‘forms’, “cannot be known, and if they exist, it is only as mental constructs”. These are important critiques and reformulations of physics to assist him in his reformulation of his metaphysics. Bodies become ‘barriers’ or “things that acquire properties from the lights” that differ in ‘intensity’ (Walbridge, 2005, 240–242). Hylomorphism becomes incompatible with the possibility of knowing real essences, the ‘ontic’ luminous essence, of all entities, that of immaterial lights and of ’s own self, which cannot be known via a postulated ‘form’ (Ziai 1990, 131, 151–2). The determination of different bodies now “depends on the multi-aspect movement and internal relationships of strong and weak lights”, intensity becoming the ontological discriminating criterion (Arslan 2014, 150; PI, §74). 