This paper examines the conception of God in the philosophy of Suhriwardī, especially in his famous book, The Theosophy of Illumination (Ḥikmat al-Ishrāq). Further, it investigates Suhrawardī’s mystical epistemology and its relevance in the modern context by focusing on key concepts such as the primacy of light, intuition’s role, and the stages of spiritual ascent. At the beginning of the second part of Ḥikmat al-Ishrāq, Suhrawardī gives us some descriptions or definitions of God in the nine sections and rules. In Suhrawardī’s mystic philosophy, God is characterized as the “Light of Lights,” or Nûru’l-Envar, a divine entity transcending all understanding and definitions. This God embodies all perfections, emanating self-sufficiency and needlessness while bestowing existence to all other entities. Manifesting as the most potent and vivid Light, His radiance is infinite, limitless, and without any beginnings or ends. His existence is unique in its self-originating nature. Indeed, this makes Him the epitome of light: the most intense, the brightest, and the most perfect. In Suhrawardī’s conceptualization, God is the initial principle and the final purpose, possessing an arrangement ability that creates harmony in everything. There is no limitation to His perfection, making it impossible for any entity to surpass Him. All attributes, such as knowledge and power, manifest His Light, which dominates and permeates everything. Suhrawardī’s mystical epistemology is rooted in the principle that Light (Nūr) is the fundamental principle of existence. Every entity emanates from this Divine Light, the source and the ultimate destination of existence. According to Suhrawardī, authentic knowledge acquisition occurs through a direct, unmediated encounter with the divine light. This encounter illuminates the soul and transforms an individual’s understanding of reality. As he explains, the mystical experience of “illumination” (ishrāq) transcends the limitations of ordinary sense perception and discursive thought, providing an immediate, experiential apprehension of divine truth. To facilitate this illumination, Suhrawardī prescribes a rigorous spiritual discipline that encompasses the purification of the soul, intellectual inquiry, and contemplative practice. In Ḥikmat al-Ishrāq, Suhrawardī articulates a methodical progression towards spiritual enlightenment. The journey begins with the phase of purification, or tahdhib, and concludes with the supreme unification with the divine. The path is structured into several stages, each characterized by a gradual revelation of the divine Light and an enhancement of the seeker’s comprehension and understanding. This progressive spiritual ascent ultimately peaks with a personal encounter with the Divine Light.