The Illuminationist philosopher Shih?b al-D?n Ya?y? al-Suhraward? (known as al-Maqt?l, “the one who was executed” or “Shaykh al-Ishr?q” to distinguish him from his famous contemporary Shih?b al-D?n ‘Umar al-Suhraward?, a major Sufi leader in Baghdad) wrote a number of devotional works, almost all unpublished and very thinly represented in the manuscript record. Suhraward? is best known for his philosophical works, notably his Platonizing Philosophy of Illumination, and for a series of elegant allegories, mostly in Persian. However, the most comprehensive bibliography of his works, that of al-Shahraz?r? writing in the century after his death, lists a number of devotional works, most rather vaguely identified under titles like tasb???t, da‘aw?t, w?rid?t, takhayyur?t, and mun?j?t, some addressed to celestial bodies, intellects, souls, and elements. There is an obvious connection with al-Suhraward?’s Neoplatonic cosmological system, in which angelic minds are identified with Platonic Forms. In content, these works are very unusual from an Islamic point of view. While it might be acceptable to identify the celestial bodies and their motions with angels and their actions, it is quite another thing to write prayers addressed to these angels. Some of the prayers contain instructions for how to converse with these angelic figures, which links these prayers with the occult tradition and with the theurgy of Late Antique Neoplatonism as transmitted through channels such as Harranian Sabianism. The magical connection is strengthened by a prayer invoking the “perfect nature,” a spiritual counterpart of an individual human being. Al-Suhraward? associates the idea with Hermes and Apollonius of Tyana. All of this fits in well with biographical evidence of his concern with magic and the occult. Another issue relates to the transmission of these texts. Given their generally heretical character, it is not surprising that they were seldom copied. However, most of the existing manuscripts are associated, either by purchase or copying, with the Ottoman court, part of a pattern in which Illuminationist ideas seem to have played an important role in the ideology of the Ottoman state, beginning with Mehmed the Conqueror, whose library contained elegant copies of all the significant Illuminationist texts.