 In addition, possible influences of Ismailism or Sufism have yet to be fully explored: some elements of his ishraqidoctrine may have more affinity with Ismaili thought (such as the hierarchical notion of being in the works of 10th century Abu Ya‘qub al-Sijistani) than with the doctrines of classical Sufis whom he claims to be following (Landolt 1987), although similarities with certain Sufi theories have been identified (Landolt 2008, forthcoming). Medieval biographers, on the other hand, readily reported Suhrawardi’s mystical inclination, his association with mystics, his ascetic practices and (hagiographic) wondrous deeds. He himself considered spiritual exercises a necessary preparation for the advent of ‘presential’ (huduri) knowledge and vision of the Lights. 