 With the advent of the Qājār dynasty in Iran in the early 18th century CE., Ṣadrian philosophy once again became the focal point of philosophical activity. The greatest proponents of gnosis and philosophical mysticism in this period came to be known as the “School of Tehran.” This school included Mullā ‘Alī Nurī (d. 1830–1 CE) whose Glosses upon the Secrets of Verses is an esoteric commentary on certain verses of the Qur’an, Mullā Ismā‘īl Khāju‘ī (d. 1759 CE), who wrote on the concept of time within a gnostic context, and the most celebrated figure in this period, Ḥājj Mullā Hādī Sabziwārī (1797–1873 CE) whose Commentary on Treatises (Sharḥ-i manẓumah) is a compendium of philosophical gnosticism. Sabziwārī, who also wrote mystical poetry under the pen-name Asrār (Secrets), brought about a rapprochement among many different strands of mystical philosophy and considered asceticism to be a central part of living a philosophical life. With Sabziwārī’s death in 1797 CE., Tehran became the center of philosophical activity, much of which centered around the philosophy of Mullā Ṣadrā and Sabziwārī. The salient features of the School of Tehran were that knowledge is hierarchical in essence and that discursive philosophy, while useful, is ultimately limited. In this tradition, it is through intellectual intuition, illumination, and inner purification that the reality of existence can be experienced (Sabzavārī 1969; Ashtiyānī 1973) . Among other masters of this period are Mullā ‘Abdallāh Zunuzī (d. 1841–42 CE), the author of Divine Flashes of Light (al-Lama‘āt al-ilāhiyyah), and his son, Mullā ‘Alī Zunuzī (d. 1889–1900 CE), who authored Marvels of Wisdom (Badāyi‘ al-ḥikam). Both of their works are gnostic and mystical commentaries upon a wide range of philosophical problems. Because the School of Tehran was dominated by grand scholars who were also jurists, it continued in the Ṣadrian and Sabziwārian tradition, but distanced itself from popular Sufism, with whom they identified relaxed attitude and even antinomian tendencies towards Islamic law (Shari‘ah). Emphasis on piety, asceticism, and cleansing of the soul within the prescribed limits of the Shari‘ah, perhaps partially a reaction to modernity, is the salient feature of the School of Tehran.