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The purpose of this monograph, as stated by the author, is to " clear the ground for a general historical survey of the beginning of Ismailism," and he holds strictly to that single purpose. The introduction provides us with a survey of sources available for the subject under the heads: Sunni Historical, Sunni Theological, Twelver Shi'i, and Ismaili Sources, and the value of each for the historical purpose in view is succinctly given. Only passing reference is given to theological and doctrinal topics. Throughout the work the author uses the term "Batini" to cover the whole ground to movements to which many names have been applied, including the many sects and sub-sects, out of which Ismailism grew. This is a "story bristling with inner contradiction, and inconsistencies, full of unanswered questions." It is the author's purpose to confront some of those questions:
Following an analysis of the growth of extremist sects in Islam, with especial reference to tendencies which later became incorporated with Ismailism, he concludes that the Ismaili movement was initiated by a group that was very close to Ismail b. Jafar " with the active cooperation of Ismail himself, and his son Muhammad." Among the leading organisers were Abul-Khattab, Maimun Al Qaddah and Abdallah son of Maimun.
In seeking the answer to the question of the validity of the Fatimid claims to be "Alid" Dr. Lewis rightly presents two peculiarly Batini doctrines, namely those of spiritual parenthood, and the acting, or trustee, Imamate. Proceeding then with a critical study of all the information he can gather concerning Maimun al Qaddah and his son, he presents his thesis that there were two lines of Imams between the time of Ismail b. Jafar and the establishment of the Fatimid dynasty: Imam Mustaqarr, permanent Imams; and Imam Mustawaa, acting Imams, these latter being of the "Qaddahid" line, or descendants of Maimun. Dr. Lewis' own conclusion is that the Fatimids from al-Qaim on, were genuine ‘Alids, but that the founder of the dynasty, Sai'd Mahdi, was a Qaddahid.
Especial attention is also given to the relation of the Carmathians to the other Ismaili groups, especially to the Fatimids. A very helpful Bibliography is provided.
This study is a definite contribution in the field of Ismailism. The author's presentation is throughout able, strongly supported by references and quotations from original documents, and it is marked by clear and critical thinking. JOHN N. HOLLISTER