Religious Studies: A Global View

although it contains much valuable information on biblical and many non-

biblical religious others, there is no mention of pre-Islamic Arab practices nor

of Mazdaism (Monnot 1985: 64).

The desire for ever greater systematic integration characterizes the best

production of the next century. Al-Farq bayn al-firaq wa-bayÇn al-firqah al-

nÇj¥yah minhum(Difference between sects and demonstration of the saved one

among them) of the famous Ash‘arite theologian al-BaghdÇd¥is one of the

most systematic classifications of sects both within and without Islam (Monnot

1985: 66; see also Laoust 1961). His contemporary al-B¥rn¥(973–after 1050

CE), probably the greatest medieval Muslim scientist, composed a number of

works touching on religious others (Monnot 1985: 67). Two stand out. Al-

AthÇr al-bÇqiyah ‘an al-qurn al-khÇliyah (Remaining works of past centuries),

composed around 1000 CE, provided the most complete history of the world

available in the Islamic world up to that time. Taªq¥q mÇli-l-hind(Achieve-

ments of India), composed after 1030 CE, covered mostly new grounds for

Muslims who had never before had such first-hand exposure to the various

religious systems of the Indian subcontinent. Al-B¥rn¥conducted his research

for this second work under the patronage of Maªmd of Ghazna, who was

at the height of his military and political power in the then eastern-most region

of the Islamic world, South Asia. While the first work provided a great

systematization of previous knowledge in history, the second brought a whole

new level of understanding about Indian religions into the purview of Islam

through a work written in a genre which was so descriptive as to reach levels

often referred to as ‘scientific objectivity’ by readers today (cf. Courtoir and

Ishaque [eds] 1951; also Lawrence 1976: 13–32, Embree [ed.] 1988, vol. 1:

437–446).

Apart from these great classics of systematization, the fifth century also saw

the production of works on more focused topics, often with greater depth than

previously. Al-Tha‘Çlib¥(961–1038 CE) wrote Ghurar akhbÇr mulk al-fars

wa-siyarihim(Highlights of the great kings of Persia and their manners) on

the history of ancient Persia, preserving valuable documents that might

otherwise have been lost. In the same historical vein, al-Maqdis¥wrote in 966

CEal-Bad’ wa-al-tÇr¥k (The beginning and the history) with three separate

sections on religious others that together form a short history of religions

(Monnot 1985: 78). Sa‘¥d ibn Aªmad al-Andals¥(1029–1070 CE) wrote his

short TabaqÇt al-umam(Hierarchies of the nations) on the history of sciences

in the great civilizations of the ancient world.

The fifth Islamic century came to a close with the production of the first

work on religious others composed in the Persian language, BayÇn al-adyÇn

(Explanation on religions), written in 1092 CEby Abal-Ma‘Çl¥al-‘Alav¥. It

reflected a period when Persian had become an acceptable language of Islamic

writing in various fields. The role of Persians in the overall production of works

on religious others up to that time and into the next period is an important

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PATRICE BRODEUR