568 The American Journal or Islamic Social Sciences 12:4 Book Review Early Philosophical Shi'ism: The Ism a' iii N eoplatonism of Abu Yaqub al-Sijistani By Paul E. Walker. Cambridge, UK and New York: Cambridge University Press, 1995, 203 pp. Early Philosophical Shi'ism is a comprehensive study of the Isma.'iti thinker and neoplatonist, Abu Ya'qub al Sijistaru. Chapter one, which fol­ lows a brief preface that presents some general remarks about al Sijistan1 and the book's structure discusses "The Isma1n Message and It Philosophers." He first explains the origin of the Isma'111s and their doc­ trine of authority and then alludes to the concept of imiimah and its rela­ tionship to occultation (ghaybah). After this, Walker deals with the con­ cept of da'wah from it origin to its subsequent historical development. Several Isma'Ili dii,s, among them al Raz1, al Kirman-1, Na�ir-i K.husraw, and al Shiraz-1, are discussed briefly, as are the role of early dti'is and the concept of hermenuetics (ta'wil). Walker begins with Iran in order to pro­ vide a background to da'wah in that land and also analyzes the massacre of al Na afi and his followers. The author, having offered an account of Sijistan1's biography and the evolution of some of hi thoughts, brings the chapter to an end by introducing his works and placing particular empha­ sis on al Yaniibi', al Maqiilid, al lftikhar, and Su/lam al Najar. Book Reviews 569 The second chapter, entitled “Religious and Philosophical Resources,” traces the figures and texts that may have influenced a1 Sijistai. Walker argues that a1 Sijistai was influenced by Shi‘ism, phi- losophy, and theology (kaldm), deals with specific Shi‘ite themes rang- ing from the exoteric and esoteric dimensions of the Qur’an and ‘Ah ibn Abii Tiilib as the wa;jyah (the chosen) of God to various esoteric con- notations of the concept of prophecy and a theory of angelology within that concept. Walker then examines a1 Sijistiini as a philosopher and the extent to which he was influenced by Greek philosophers. It is not entirely clear to me why this section is presented, since a1 SijistFini’s philosophical thought is not presented and no connection between him and the Greek and Muslim philosophers is established. In fact, the author goes on to say that “al-Sajistani simply did not consider himself a member of the falsi- fa” (p. 32). A1 SijistBni as a neoplatonist is discussed next. In this rather interesting section, several figures, among them the Jewish neoplatonist Isaac Israeli and such texts as his shorter and longer Theologia and Kaldmfi Mahd a1 Khayr are discussed as likely sources of influence on a1 Sijistiini. Finally, the influence of kaldm on al SijistZuii is considered. Despite the prominence of Mu‘tazilites, “al-SijistZuii never admitted to the Mutazilite influence on his thought or gave them credit” (p. 44). Having alluded to some of the Muslim sects mentioned by al Sijismi, such as a1 Karrhiiyah, al Murji‘iyah, and a1 Naj-yah, Walker concludes that a1 SijistMi’s intel- lectual perspectives were somewhat similar to the Ash’arites before they rose to prominence. In chapter three, Walker discusses those Ismii‘ih thinkers who served as a1 Sijistm’s intellectual predecessors and to whom he is indebted. The first group consists of those unknown philosophers who compiled the n e e platonic materials, and the second group is made up of a1 Nasafi, Abii Hiitim al RBzi, and a1 KirmM. Having presented the views of such schol- ars as S. M. Stem and H. Halm, who argue that the Isma‘ih cosmological doctrine “moves over time from primitive expressions of cosmological doctrines through ever more elaborate stages” (p. 46), Walker introduces the above figures. A1 RBzi’s A‘hm a1 Nuhiiwah and the central themes of his philoso- phy, in particular such concepts as originating (a1 ihdd‘), command (amr), and soul (riih), are discussed fist. The role of Muhammad a1 Nasafi and his important work a1 Mahsiil a$ a likely source of influence on a1 Sijismi, mediation between God and creation, how the existence of an immaterial soul could produce the physical world, and degrees of corpo- reality are discussed next. Walker argues that attempts to replace the tra- ditional neoplatonism with that of a1 F M b i and Ibn Sina by a1 KirmCuii in his Riydd may have been influential in a1 SijistMi’s view of the soul. In chapter four, the author makes some general remarks regarding central intellectual traits of a1 Sijismi’s thought beginning with his gen- 570 era1 principles of cosmology. With God at the center of the universe, his views on higher and lower schemes of creation are then analyzed. It is not entirely clear to me why these materials are discussed in a short chapter (five pages) and not included in the following chapter. Chapter five ana- lyzes the unknowable God, His creative act, and the types of knowers. Having alluded to the method of “negative theology,” Walker then pre- sents a1 Sijistmi’s criticism of it, his view of God as the Absolute Tran- scendent, and touches on such key concepts in IsmB‘ifi thought as reve- lation (tunzil), tushhih, and hermeneutics (tu’til). In chapter six,.“Creation as Command,” the relationship between the concept of divine command and the created order, intermediaries, and such ideas as gushing (inhujusu) and procession (inhu‘uthu) are dis- cussed. A1 Sijistani argues that God creates by issuing a command (am,-) and is therefore the Originator (muhdi‘). One of the classical objections to God having created the world through a command is that such an assertion introduces motion into the divine essence. It would have been pertinent for the author to present a1 Sijistmi’s response and his under- standing of this issue. This short chapter is followed by a discussion of the intellect in chapter seven. The nature of intellect, human and pro- phetic intellects, and their relationship to revelation in SijistBni’s various works are alluded to, as are such notions as the universals, the seven cat- egories of intellect, and the inability of physical existence to access pure intellect. Walker then turns to a discussion of the descent and the ascent of the soul and shows how intellect and its mate (soul) “form the two roots (uslan) of the spiritual world” (p. 95). The soul, whose status is below that of intel- lect and thus ontologically less perfect, is created through a process of pro- cession or emission (ihhi‘ath). The dual aspects of intellect within a Gnostic context, the soul’s epistemic status after it departs the body, and its ascent and descent as a sojoum constitute the content of the eighth chapter. Arguing that “nature arises within the soul” (p. 103), Walker ex- pounds upon the physical realm and the creation of the physical dimension of humanity in its role as an archetype of humanity. Humanity, being the crown of creation, can deliver itself from the ensuing bondage. Following this, humanity as the microcosm, the structure of physical reaIity, and the hierarchy of beings from mineral to human are discussed in chapter ten. Of particular significance here is the section concerning prophets and their roles and relationship to the law, a subject treated by the author at some length in chapter eleven. A1 Sijistzuii attempts to elaborate on prophecy by reconciling revelation and philosophy within a neoplatonic scheme. Such questions as why there is not a single scripture and law, the multiplicity of prophets, their common lineage and unique powers, along with a set of philosophically significant vocabulary, are introduced in this chapter. In chapter twelve, a1 Sijisti?ini’s view of tu’wil, tunzil, and the person who carries out the interpretation (imam) are discussed. The role and func- tion of prophecy, as well as those who are qualified to go beyond the exter- The American Journal of Islamic Social Sciences 12:4 Book Reviews 571 nal appearance (;iihiri) and offer the esoteric interpretation (ha.tin-,), con­ stitute the content of this chapter. Chapter thirteen treats eschatology (q(viimah). Refuting the physical resun-ection of the body, al Sijistfuf1 advocates intellectual resun-ection. The soul leaves the body and resides in the spiritual realm in a status relative to its acquisition of rational knowl­ edge. Walker also touches upon such issues as the messiah, the wafiy, and faith. The author concludes his work with an epilogue in which "the use and control of reason" is discussed. Alluding to al Sijiscani's desire to bring about a rapprochement between reason and religion, Walker ana­ lyzes the concept. of reason, rationality, authority, and philosophy according to al Sijistan1, whose adoption of neoplatonic philosophy allowed him to defend his theological positions. Referring to al Sijistan-1's uneasy relationship with philosophy and his many weaknesses in this regard, Walker concludes that "his philosophical attachment to Neo­ platonism is of greater significance for the history of Neoplatonism than for philosophy as a whole" (p. 154). Early Philosophical Shi'ism is a brief but thorough study of al Sijistan-1 and a particularly important work for historians of intellectual thought. My two minor suggestions are: first, the author could have included a sample translation of al Sijistan1's philosophical writings, perhaps as an appendix. Second, several of the chapters are too brief and could be merged easily with other chapters to make the presentation more coherent. Overall, this work is a valuable contribution to the field of Islamic intellectual thought. in particular that of Isma.'-1h Shi'ism. Mehdi Aminrazavi Department of Classics, Philosophy, and Religion Mary Washington College Fredericksburg, Virginia