 Recent scholarship, such as that by Qasim Kaka'i in the Journal of Andishah-yi Dini, has revealed that what has traditionally been regarded as the period of decline of philosophical activities in Persia was, after all, a very thriving period in philosophical activities in the Southern part of Persia. Between 11th–16th century, Shiraz became the center of Sufi and gnostic thought in Persia. Beginning with Quṭb al-Dīn Shirāzī, who wrote a major commentary on Suhrawardī’s Philosophy of Illumination in attempt to clarify Suhrawardī’s illuminative thought, the School of Shiraz produced a number of philosopher-Sufis. Quṭb al-Din Shirāzī’s successor, Mīr Ṣadr al-Dīn Dashtakī (1424 CE) dealt with the problem of existence and the question of its principality. Jalāl al-Dīn Dawānī (1427 CE), another philosopher of this tradition, wrote on the exoteric subjects like law as well as esoteric matters. His work on the relationship between Sufism, ethics, and illuminationist thought entitled Sparks of Illumination in the Virtues of Ethics (Lawāmi‘ al-ishrāq fī makārim al-akhlāq), also knows as Jalalian Ethics (Akhlāq-ī Jalālī ) is of particular importance. This work is still used today by Sufi masters as a practical guide on how spiritual ethics can cleanse the soul. Dawānī also wrote a number of commentaries on Suhrawardī’s philosophy of illumination, such as Forms of Brightness Concerning the Temples of Light (Shawākil al-ḥur fī sharḥ hayākil al-nūr). The next philosopher-mystic belonging to the School of Shirāz is Ghiyāth al-Dīn Manṣur Dashtakī (b.1461), the oldest son of Ṣadr al-Dīn Dashtakī and the greatest gnostic philosopher of this period. Called a “one man university,” he was well versed in law and jurisprudence as well as theoretical Sufism. Notable among his many works is his Stations of Wisdom (Maqāmāt al-‘ārifīn), a profoundly gnostic work which came to symbolize the spirit of the School of Shirāz. Dashtakī here presents a rich esoteric commentary on the verses of the Qur’an, the ḥadith and the sayings of such Sufi masters as Ḥallāj (858–922 CE), Rūmī (1207–1273 CE), and Ḥāfiz (1320–1388 CE) among others, providing the reader with an understanding of how the love of God can lead to the transcendental unity of being. The influence of Ibn ‘Arabī is quite evident in this piece. Once again rapprochement between peripatetic philosophy, ishrāqī doctrine, theology, and gnosticism (‘irfān) is made in order to help the seeker of truth find his path through the maze of spiritual pitfalls.