 Suhrawardi’s Philosophy of Illumination carries a political dimension. Ziai (1992) provides an overview of what he calls his ‘Illuminationist political doctrine’: it establishes a connection between political authority, just rule, and the ruler’s access to divine light. For instance, in Tablets to ‘Imad (Suh. 1993c, 186–8 [Pers.]), Suhrawardi introduces two Zoroastrian terms kharrah (xwarrah) and farrah (Avesta/Pahlavi) to allude to the divine/regal light that was bestowed upon ancient kings; in the Book of Radiance, it is the Light of Lights that bestows upon them luminous glory and power (kharra-yi kayani) (Suh. 1998, 84–5, cf. 1993c, 81; Gnoli 1999); and in the Philosophy of Illumination, it corresponds to the light of the Kingdom of Power (malakut) that Kay Khusraw and Zarathustra were able to behold (PI, §§165–6; cf. 1993a, 502–5). 