Book Reviews

145

Mohamed, Yasien: The Path to Virtue: The Ethical

Philosophy of Al-Raghib Al-Isfahani. Kuala Lumpur:
ISTAC, 2006.
Reviewer: Rashid Begg, University of Stellenbosch,
South Africa.
Islamic Studies lays claim to a rich history of scholarship on ethical
philosophy. This discipline owes much to the Buyyid philosopher ibn
Miskawayh (d. 1030) and the scholarly genius of the Seljuk al-Ghazl
(d. 1111). The wealth of scholarship on al-Ghazl often leaves one with
the nagging question: how was al-Ghazls knowledge socialised? From
a socio-historical perspective, al-Ghazls textual contributions are often
viewed in isolation, with ibn Miskawayh being one of the closest links
to al-Ghazl in the sociology of knowledge for this period, which is
arguably the most influential textual period in Islamic history. Yasien
Mohameds tome The Path to Virtue: the Ethical Philosophy of AlRaghib Al-Isfahani sheds much light on this hitherto pressing question,
especially in the English world. After historically situating Isfahani
between ibn Miskawayh and al-Ghazl - by no means an easy task
considering the limited biographical material available on Isfahani Mohamed sets forth in translating Isfahanis text Kitb al-Dhar>ah il
Makrim al-Shar>ah (The Book of Means to the Noble Qualities of the
Law).
A latent outcome to this scrupulous scholarship is the sociology of
knowledge in Islam between the Buyyid and Seljuk periods. By way of
careful exegesis and hermeneutics the author broadens the scope of the
book. One is soon convinced that this tome holds value to both the
layperson as well as the seasoned scholar. Not only will the philosophers
benefit but also social historians wanting to learn more about the
construction of Islamic knowledge. In this regard, the text is honest,
giving credit to all areas of knowledge contribution: including Qur<nic,
Christian, Greek and Judaic scholarship.
In order to achieve his main argument that Isfahanis al-Dhar>ah
was central to al-Ghazls Mzn and Ihy, the author visits areas like

146

Book Reviews

psychology, epistemology, cosmology and economic ethics in doing

his comparison between the two scholars. Contributing to the sociology
of knowledge, the author shows how the works of ibn Miskawayh inform
those of Isfahani and how these early works inform scholars like alGhazl and later even ibn Khaldn. Throughout all of this, the Qur<n
remains the basis of Isfahanis philosophical ethics. And in keeping
with this tradition, one is soon convinced that the Qur<n remains a
priori even for Mohamed. Most of the text is devoted to proving the
above thesis with the actual translation of Isfahanis al-Dhar>ah
covering only the last 100 pages of this 544-page text.
In support of his argument that al-Ghazl was informed by Isfahanis
ideas, Mohamed also shows how the former used identical passages
from al-Dhar>ah: this is especially evident in al-Ghazls Mzn. In the
chapter on economic ethics, Mohamed uses tabular illustrations in
support of a sociology of knowledge that links scholars over centuries.
What is especially striking is the development of an Islamic economic
ethos that hinges on notions such as, In praise of work, frugality,
temperance, moderate spending and moderate acquisition, ideas that
mirror the much-publicised Protestant ethic that Max Weber refers to in
his famous essays. In Islamic scholarship, this chapter opens up vistas
in economic history.
Be that as it may, the penultimate chapter entitled Educational
Ethics speaks most to the sub-theme that pervades this major work:
ethical philosophy embedded in mundane action. And it is in the
reciprocity between the teacher and the student that ethics, philosophy,
attitudes and behaviours are embraced in a distinct Islamic totalising
dynamism. Again, in his generous accrediting style Mohamed quotes
Alexander the Great. He recounts that Alexander was told: You revere
your teacher more than your father. Alexander replied: Because my
father is the cause of my temporary existence, and my teacher is the
cause of my permanent existence (417). In sum, this chapter is woven
with philosophical wisdom that adds a very welcome, softer tone after
many pages of lengthy philosophical discourse.

Book Reviews

147

This book stands alone in the literature of its genre. Not only is this
the first English translation of Isfahanis al-Dhar >ah, it also
emphatically conveys the idea that knowledge is socialised, albeit
religious. This is especially inviting considering the role that al-Ghazl
played, and is still playing, as the gate-keeper of Islamic knowledge. In
the end, training as an Ethical Philosopher, an in-depth knowledge of
Islamic history and a scholarly command of the Arabic language
constitute the gestalt needed to complete a project as comprehensive as
this text. The excellence of this work speaks volumes of Mohameds
abilities in all of the above.