 Suhrawardi’s tragic end marked the beginning of a long history of commentaries by both proponents and detractors of his novel reassessment of the Avicennan Peripatetic tradition. By the end of the 13th century, at least two of his works were readily available and studied in the major centers of learning of Syria (Damascus and Aleppo), Iraq (Baghdad) and Iran (Maraghah), some of which circulating most probably before his death. Two major trends within the commentarial tradition of the 13th century were to shape later developments: one wass exemplified by Ibn Kammuna (d.1284) who emphasizes the “purely discursive and the more systematically philosophical” aspects of Suhrawardi’s works, and the other was exemplified by Shahrazuri (d.ca.1288) who focuses on, and expands the symbolic and the allegorical aspects of what came to be known as the ishraqi tradition (Ziai 2003, 473–87). 