It would be almost impossible to make an exhaustive sur-vey of Islamic literatures. There are so many works, of which hundreds of thousands are available only in manu-script, that even a very large team of scholars could scarcely master a single branch of the subject. Islamic literatures, moreover, exist over a vast geographical and linguistic area, for they were produced wherever the Muslims went, from their heartland in Arabia through the countries of the Middle East as far as Spain, North Africa, and, eventu-ally, West Africa. Iran (Persia) is a major centre of Islam, along with the neighbouring areas that came under Persian infl uence, including Turkey and the Turkic-speaking areas of Central Asia. Many Indian vernaculars contain almost exclusively Islamic literary subjects; there is an Islamic content in the literature of Malaysia and in that of some East African languages, including Swahili. In many cases, however, the Islamic content proper is restricted to reli-gious works—mystical treatises, books on Islamic law and its implementation, historical works praising the heroic deeds and miraculous adventures of earlier Muslim rulers and saints, or devotional works in honour of the Prophet Muhammad.The vast majority of Arabic writings are scholarly—the same, indeed, is true of the other languages under discussion. There are superb, historically important trans-lations made by medieval scholars from Greek into Arabic; historical works, both general and particular; a range of religiously inspired works; books on grammar and on sty-listics, on ethics and on philosophy. All have helped to shape the spirit of Islamic literature in general, and it is often difficult to draw a line between such works of “schol-arship” and works of “literature” in the narrower sense of that term. Even a strictly theological commentary can bring about a deeper understanding of some problem of aesthetics. A work of history composed in florid and “artis-tic” language would certainly be regarded by its author as a work of art as well as of scholarship, whereas the gram-marian would be equally sure that his keen insights into the structure of Arabic grammar were of the utmost importance in preserving that literary beauty in which Arabs and non-Arabs alike took pride.In this treatment of Islamic literatures, however, the definition of “literature” is restricted to poetry and belles lettres, whether popular or courtly in inspiration. Other categories of writing will be dealt with briefly if these shed light on some peculiar problem of literature
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