 Since the 1990s, interest in Suhrawardi’s work and ishraqi philosophical system and its reception was rekindled (Ziai 1990; Walbridge 1992, 2000, 2001; Amin Razavi 2004). However, although some recent scholarship has focused on his critique of Avicennan Peripatetic views, as well as explored a number of more specific logical, physical, psychological, epistemological, ontological, and metaphysical issues of Suhrawardi’s major Arabic works, further studies is still needed to add to our knowledge of the influence of Avicenna’s major works (Cure, Pointers and Reminders, even Discussions), as well as the influence of the Arabic Platonic and Neoplatonic traditions in the form they would have been available to him. Eichner (2011, 140) suggests any “interpretation of Suhrawardian texts must avoid simply assuming that they were rendered correctly by later interpretations, which sought to present a unified and coherent account of his system and the relation of that system to Peripateticism”. This methodological principle would help revisit Suhrawardi’s work, and to produce much-needed studies on the works of authors who belonged to, or were influenced by various and novel ishraqi elements (cf. Gheissari et al. 2018), to chart the complex historical and philosophical developments of what was to become known as a novel ‘Illuminationist’ tradition. This would undoubtedly provide new insights into his distinctly Platonic reworking of Avicennan Peripateticism, what Gutas (2002) has identified as Suhrawardi’s ‘Illuminationist Avicennism’.