 Suhrawardi adopts a familiar ‘pyramidal structure of levels of light being’, from the Light of lights to the sublunary world. He appeals to two (Peripatetic) principles to uphold the existence of a first necessary cause — the Light of Lights — and all the basic classes of beings (light and darkness, substance and state, independent and dependent beings). A first principle, Walbridge notes, “is a form of the principle of sufficient reason, ‘the principle of the most noble contingency’ […] which asserts that nothing can exist without a cause of higher ontological level” (PI, §§164–73; cf. Paths and Havens for Aristotle’s views in On the Heavens; Suh. 1993a, 434–5). This first principle of ‘nobler contingency’ (imkan ashraf), central for Suhrawardi’s demonstration of the existence of a Light of Light that is ontologically discinct from, though partaking in the contingent of which it is the first cause. A second principle corresponds to the Aristotelian “impossibility of an ordered, actual infinity” which, with the first principle, guarantees that “there cannot be an infinite number of levels of being and that there must be one being whose existence is necessary in itself — Avicenna’s ‘Necessary of Existence’ (wajib al-wujud)” — and for Suhrawardi, the Light of Lights (Walbridge 2000, 24–5, 1992, 56–61; PI, §§129–38, 55). Mayer (2001) showed that this second principle was certainly not central to Avicenna’s cosmological/ontological argument of the existence of God. From the being of the One, the Light of Lights, can emanate all the existents and the cosmos via a complex interconnected irradiation of light intensity (PI, §150–4), varying light intensity bringing to life the different ‘degrees’ of contingent immaterial and material beings, a monist-like ontology of lights that accommodates the contingency of all existents irradiated, but distinct, from Light of Lights (cf. Rizvi, 2019, and 2009, ch.2). 