É. Apor , I. Ormos (ed.): Goldziher Memorial Conference, June 21–22, 2000, Budapest.
SKJAERV0, P. Oktor: Goldziher and Iranian Elements in Islam
GOLDZIHER AND IRANIAN ELEMENTS IN ISLAM And every day you should go to the house of the Fires and recite the hymn to the Fire. For he who goes most frequently to the house of the Fires and most frequently recites the hymn to the Fire, to him the (gods) attribute most wealth and righteousness. Goldziher's most daring hypothesis, however, is probably that the Prophet himself, who clearly was familiar with Judaic and Christian notions, might also have had some familiarity with Persian ideas. In fact, the majűs are mentioned in the Koran together with Jews, Sabians, and Christians. Goldziher shows how the history of the period, especially commerce, closely linked Mecca, and especially al-Hira, with Persian culture. He also points to the large number of Persian loan words in Arabic dating from the Sasanian period, as well as literary references to Persia in the works of early poets (Fr., 21-24; Eng- t r > 178-80). I shall not go into further details here. Those who are interested should read Goldziher's article. Clearly, however, this is a very interesting and important field of investigation, and I think there are several reasons why it has not attracted more scholars. One reason is that few scholars in the field of the history of religions are well acquainted with both Zoroastrianism and Islam. Most often they know one religion well, but are amateurs in the other. A modern example of a scholar, who knows both fields well, is our colleague Shaul Shaked, who has written several articles on the subject. Among past scholars, Marijan Molé had the potential of becoming such a scholar, but died young. Another scholar from France is Henri Corbin, whose work has not gathered the audience it probably deserves. Another reason for the lack of interest among Muslim scholars for Iranian religions, is no doubt the difficulties connected with their study, which are mainly two: on the one hand, there are few texts available in modern editions and translations, which means that they are difficult to have access to, and, on the other hand, there is a heated discussion going on regarding what the texts actually say and so also what Zoroastrianism was really like. When one reads general descriptions of Zoroastrianism in the handbooks of religion one finds that scholars tend to disagree with one another on many important points. A third problem is the difficulty in determining whether it was Zoroastrianism itself or Zoroastrian ideas transmitted via Manicheism that left their imprint on Islam. Nevertheless, much work has been done recently in the field of Zoroastrian studies, and every year sees the publication of editions of texts, and the same is true of Manichean studies, as well as Gnostic studies in general and their relationship to early Christianity. I would therefore conclude by pointing out that the time has now come for a serious revaluation of this entire issue and urge my colleagues in the field of early Islam to encourage their students to turn to this field. But 1 regard it as the great merit of Goldziher's to have been among the first to draw the attention of scholars of Islam to this important field of research. 249
