 Although very little has been written on the history of the philosophical legacy of Suhrawardi’s novel ishraqi ideas and doctrines, how is one to understand claims made about the existence of a truly original and distinct ‘Illuminationist tradition’? Some are more cautious in their assessment of Suhrawardi’s project and legacy. Van Lit (2017, 2–3, 6–7), for example, questions Corbin and others who have deemed what is often labelled the ‘Illuminationist’ or israqi tradition a ‘school of thought’, and offer a corrective assessment with his detailed study on the notion of – suspended images – and the ‘world of image’. Landolt (2008, 235) also nuanced such claims, like those of Ziai amongst others, regarding the existence of a truly Suhrawardian ‘Illuninationist’ tradition conceived as a philosohpical (hikma) system radically different from Avicenna’s Peripateticism. Suhrawardi’s project needs to be recast as a critique of the latter’s brand of Peripateticism, similar to the various critiques put forward by Shahrastani (d.1153), Abu al-Barakat al-Baghdadi (d.ca.1165), Fakhr al-Din al-Razi (d.1210) and al-Ghazali(d.1111), etc. 