PROGRESS OF ISLAMIC SCIENCE 501 



Prophet of Arabia has been influenced, besides some eschatological 

 elements which the believers of monotheistic religions all owe to Par- 

 seeism, also in other religious points of view by the Madjus (as he calls 

 the followers of Parseeism) who were accessible to him. It is not very 

 attractive, that the idea of the personal " impurity " of the Unbeliever 

 a Persian idea should be the fruit of this influence. And indeed, 

 at a closer view we find that the motives to intolerance, the persecu- 

 tion of followers of other persuasions, and to inter-confessional quar- 

 rels show themselves also in the further development of Islam as the 

 fruit of Persian influence and not as the primitive effects of Arabism, 

 which is quite inoffensive in religious respects. 1 In the same proportion 

 as the analytical researches are getting deeper and deeper, in like 

 manner the special inquiries about single points of Koranic belief 

 are spreading more and more. Considering the manifold theoretical 

 divergences existing between the different schools as to the dogmas 

 which all could freely develop within their spheres, it will not be an 

 easy task to state a dogmatic of Islam as a system, though desired 

 from so many sides, which could be compared to the settled structure 

 of the dogmatics of any Christian confession. My regretted teacher, 

 Ludolf Krehl (died in 1901), who was one of the most competent 

 authorities in this matter, has enriched science with many valuable 

 special researches 2 and left a comprehensive work of this kind, which 

 will, let us hope, be published by his pious successors. Meanwhile 

 we have in different monographical researches many a useful 

 treatise on the religious system of the Koran. Besides the work of 

 Hubert Grimme 3 embracing the whole extent of this sacred book 

 of Islam, we have monographs on Muhammad's Doctrine of Revelation 

 (1898, by Otto Pautz) 4 and also on The Doctrine of Predestination in 

 Mussulman Theology (1902, A. de Vlieger). 5 



1 Cf. the present writer's paper: Islamisme et Parsisme, published in Actes du 

 premier Congres international. d'Histoire des Religions. Vol. i (Paris, 1901). 



2 On the Doctrine of Predestination in the Koran and its Relation to Other Islamic 

 Dogmas (Borichte der Kon. Sachs. Ges. der Wissensch . Phil. Hist. Cl. for 1870); 

 Contributions to Islamic Dogmatics, i (ibid. 1885) ; Muhammadan View on what 

 they call fltra (Festgruss an Rudolf Roth, Stuttgart, 1893); Contributions to the 

 Characteristic of the Doctrine about "Faith" in Islam (Leipzig University-program 

 for 1877). 



3 A System of Koranic Theology (Mohammed, part n, Miinster, 1895). 



4 Muhammads Lehre von der Offenbarung quellenmassig untersucht (Leipzig, 

 1898). 



5 The doctrinal differences between the various dogmatic parties, as well as 

 their history, have not yet been worked out in a conclusive manner since the 

 attempt made by Alfred v. Kremer, in his Herrschende Ideen des Islams (Leipzig, 

 1868) and by Prof. Houtsma, in his Strijd over het dogma in den Islam (Leide, 

 1875). That is the reason why we have not dealt here with inquiries concerning 

 single elements relative to this question. But we should mention many useful 

 contributions hereto by Martin Schreiner in his studies published in Z D M G, 

 vols. 42, 52, 53, and in the Annual Reports of the Berlin Lehranstalt fiir die Wis- 

 senschaft des Judenthums, for 1895 and 1900. 



The origin and the historical character of Sufism (Islamic theosophy and 

 mysticism) in its manifold shapes are also among the tasks to be solved in times 

 to come. 



