Introduction to Islamic Theology and Law (Modern Classics in Near Eastern Studies) [Englisch] [Taschenbuch]

Having just read the Qur'an, I wanted to learn more about Islam. A study of available literature on the subject revealed that modern writing falls into three basic categories: 1. anti-Islamic polemic; 2. pro-Islamic apologetic; 3. "Impartial" studies overly concerned about political correctness and hyper-careful not to touch off the "Danish cartoonist effect."

What to do? Find something written before all the modern craziness began. Goldziher, a Jew writing at the turn of the 20th Century, prepared this book as a series of lectures to be given on an American tour that never came to fruition. He displays an encyclopedic knowledge of the history of Islamic thought, and presents that knowledge in a sympathetic, even-handed way. He is unstinting in his praise for those things he finds praiseworthy and unflinching in his criticism of those things he finds blameworthy. And there is plenty of both.

As a student of the history of Christianity, I could not help but be struck by the many theological parallels between various schools of Islamic thought and various schools of Christian theology. Goldziher elucidates the influence of Roman Law, Neoplatonism, Zoroastrianism, Buddhism, and Hinduism upon the formation and growth of Islamic theology. He discusses the differences among Shi'ite, Sunni, and Sufi, and writes on other splinter sects, some of which have died out and some of which still exist.

Of particular interest was Goldziher's treatment of Hadith, and how the Islamic world views the words of the Prophet and his Companions. At its best, there is much to admire about Islam, but there are disturbing currents of thought: the two most dangerous being intolerance and belligerence. At several times in history certain portions of Islamic culture eschewed both to the betterment of contemporary culture. Of course, there are undercurrents of intolerance and belligerence in the Dar al Harb also.

Goldziher opined that the less attractive aspects of Islam were due less to Islam itself than to the culture in which it grew. [Page 16]. Although he did not use the following datum as an example of his point, I think it supports it. Goldziher writes that the earliest Moslems were friendly with their Christian neighbors, and it was only later that they became increasingly hostile to Christianity. It seems that their immediate Christian neighbors were Arab Christians who were considered heretics by the Byzantine Church. In the spirit of brotherly love the Byzantine Christians hated the Arab Christians and vice versa. As Arab Christianity was assimilated into Islam, hatred for Byzantine Christianity (and by extension Christianity in general) was assimilated into Islam also. [Page 33, footnote 3]. It seems the irony of this was lost on Goldziher, else he would not have buried the datum in a footnote.

Even though his scholarship is over one hundred years old, Goldziher's scholarship still remains relevant and in use. A parallel could be drawn between the continued importance of Albert Schweitzer's work on NT studies and the continued legacy of Goldziher. This edition of the work is nicely translated and well edited and belongs in the library of anyone interested in Islamic Studies. Along with Muslim Studies, this work remains as an historical monument marking the beginning of modern historical skepticism and critical scholarship towards the Muslim jurisprudential literature.

This book is a classic and it really provides a 'westerner' a good concise way to look at a culture very different from what is comfortable.