 On the Ismā‘īlīs side, the use of the esoteric doctrine of Hermeticism and the Greco-Alexandrian mystical teachings were adopted by Ismā‘īlīs philosophers. Such concepts as emanation from the One, asceticism, the body as prison with the soul as its inmate, initiation into the mysteries of gnosis (ma‘rifah), levels of interpretations of spiritual hermeneutics (ta’wīl), sacred geometry with its mystical symbolism, cycles of prophecy, and the initiatic role of Shi‘ite Imams are among many of the mystical themes of Ismā‘īlī philosophical tradition. Among the most notable Ismā‘īlī figures in the 10th and 11th century CE is Jabir Ibn Ḥayyān, (c. 721–c. 815 CE) who was more of a scientist and chemist and as such offered in his The Book of Stones (Kitāb al-aḥjār) a mystical interpretation of the science of letters and the esoteric mathematical concepts that are influenced by Pythagorean geometry. It should be noted that he was a figure under whose name works by many diverse thinkers may have been collected. Abū Ya‘qub Sijistānī was also a notable figure in the movement whose mystical writings in Unveiling of the Hidden (Kashf al-maḥjūb) and The Book of Well Springs (Kitāb al-yanābi‘) provide an esoteric commentary on major philosophical and religious matters (see Nasr &amp; Aminrazavi 1999/2001). Sijistānī, whose writings should be regarded as a spiritual commentary on the gnostic doctrine pertaining to the flight of the soul toward its paradisal state, centers on the oneness of God, the intellects both Divine and human, and different types of souls together with their relationship with the body. In the above mentioned works, Sijistānī systematically treats notions of creation, the role of prophets as spiritual guides, and the hidden symbolism of their teachings. As one goes from the outward to the inward and esoteric level of Islam, one gains the consciousness which is the key to understanding the symbolism of prophetic teachings. Among other major figures and esoteric mystical texts in this vein is Abū Ḥātim Rāzī’s (811–891 CE) Science of Prophecy (A‘lām al-nubuwwah), in which he applies the concept of emanation to the cosmological notion of Be (kun) and offers a mystical commentary on how human soul is a trace of the higher soul that is perfect.