 The second, more recent school, views the novel elements of Suhrawardi’s ishraqi system as an original philosophical ‘critique’ — in the wake of the reassessments of Abu al-Barakat al-Baghdadi, Fakhr al-Din al-Razi and al-Ghazali — a reconfiguration of Avicennan Peripateticism, an interpretation adopted by a great many of his medieval commentators. Some contemporary commentators, like Izutsu (1971), explore the analytical aspect of Suhrawardi’s work; others, like Mehdi Ha’iri Yazdi (1992) and Jalal al-Din Ashtiyani, propose ‘Neo-Avicennan’ interpretations of the ishraqi tradition (Amin Razavi 2013, xvii–xix). Ziai (1990) focuses primarily on his logic; whereas Walbridge (1992) studied, first, the work of Qutb al-Din Shirazi (d.1311), and then the philosophical heritage of Ancient sages and wisdoms (Greeks, Stoic, Platonic, etc.; pre-Socratics; Persians, etc.) of Suhrawardi’s ishraqi system (2000, 2001, etc.). 