Reason and Inspiration in Islam: Theology, Philosophy,
and Mysticism in Muslim Thought. Essays in

Honour of Hermann Landolt
Todd Lawson, ed.

London and New York: I.B. Taurus Publishers, in association with the
Institute of Ismaili Studies, 2005. 558 pages.

Thirty-eight essays are brought together in this volume to honor Hermann
Landolt of the Institute of Islamic Studies at McGill University, Canada. A
broad range of participants, including former students and colleagues both
close and distant, have contributed essays, most of which deal with aspects of
Ismaili, Ithna-ashari, or Sufi thought. Almost all of the essays are in English;
four are in French, however. The range of topics is catholic, to say the least,
and the rough chronological ordering of the essays can hardly contain them. 

The “classical” section features such figures as al-Junayd, al-Farabi, Ibn
Tufayl, al-Qadi al-Nu`man, al-Kirmani, Abu Hatim al-Razi, and al-Waqidi;
the “medieval” takes in al-Ghazzali, al-Suhrawardi, al-Qushayri, al-Shahras-
tani, Afdal al-Din Kashani, Jami’, Najm al-Din Kubra, Ibn Sina, and al-
Sha`rani; the “pre-modern” includes Shah Tahir, Ahmad Sirhindi, Molla
Sadra, and Fayd al-Kashani; and the “modern” section features not so much
people as themes, such as dervish orders, Ginans, ulama, tradition, and mod-
ernization. It is worth noting that several articles in the last section focus
their attention on medieval as much as modern aspects (if not more so, as in
the case of Eric Ormsby’s interesting essay “The Faith of Pharaoh: A
Disputed Question in Islamic Theology”). Their classification seems to be
more out of consideration for achieving balance in the book’s form than in
accurately reflecting the contents. Be that as it may, such a cornucopia (as
the editor describes it) cannot help but provide something of relevance to
almost everyone interested in Islamic thought. 

Two essays particularly drew my attention; they also left me wishing
that the two authors had had an opportunity to consider the conjunction
between their papers before they were published (but the absence of such is,
of course, in the nature of most such collections). L. Clarke’s excellent paper
on “The Rise and Decline of Taqiyya in Twelver Shi`ism” will reward every
reader. Clarke shows how two meanings of taqiyya – “precautionary dissim-
ulation of belief” and “esoteric silence,” what she calls legal and esoteric
taqiyya, respectively – became blended through the ages. Esoteric taqiyya
was “a necessary and integral part” of Twelver Shi`ism in early times, for the

134 The American Journal of Islamic Social Sciences 23:4



community’s very existence and status depended upon notions of privileged
knowledge belonging to the Imams, which is shared secretly with the com-
munity. This is the basis of the concept of taqiyya. 

However, as Clarke outlines, such secret knowledge is more a matter
of form than content. It is a “discursive strategy” designed to convey a priv-
ilege of membership and identity, within which, perhaps ironically, the pri-
mary prohibition on disclosure is focused on members within (as opposed to
outside) the community. The Imams must have knowledge that is unknown
to their followers for their status to be preserved. This serves to remind
those inside that there is always more knowledge to be had. Such knowl-
edge sustains the believer’s “wonder and devotion.” Such taqiyya also sup-
ports quietism, for knowledge cannot be revealed until the time is right (in
the messianic age). 

What we see in later centuries, however, is a focus on legal taqiyya, a
tendency that Clarke traces in origin to Shaykh al-Mufid (d. 413/1022), who
emphasized it as a duty only in circumstances of dire necessity. Sunni-Shi`i
polemics are said to be the main cause of this shift. This was because the
potential of hidden knowledge, with its inherent attitude of quietism, left the
community in a tenuous situation – one that had, by modern times, proven
to be totally incompatible with the community’s aspirations. Within this new
understanding, the Imams’ status became protected by the doctrine of infal-
libility (`ismah) rather than esoteric knowledge, and quietism was no longer
considered a suspect attitude. 

It would have been fascinating indeed if this article could have been
brought into conjunction with the topic of Bulbul Shah’s essay: “Al-Qadi
Nu`man and the Concept of Batin.” Here, the Fatimid Ismailis’ esoteric
aspect is discussed in terms of the contrast between zahir (exoteric) and batin
(esoteric). The Imams become the repository of the Qur’an’s esoteric knowl-
edge, which was passed on from one Imam to the next. After reading this, I
was left wondering about the role of the zahir/batin dichotomy in early Ithna-
ashari thought and how that might tie into the notion of the esoteric taqiyya
explored so lucidly by Clarke. 

Any good collection of essays, even if on disparate topics, will provide
readers with food for thought on topics that capture their imagination. This
one certainly did so for me. The editor is to be congratulated for bringing
together such a fine tribute to Hermann Landolt.

Andrew Rippin
Dean, Faculty of Humanities

University of Victoria, British Columbia, Canada

Book Reviews 135