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It is rare to find within contemporary Islamic thought writers who are conversant in both the classical Islamic theological heritage and recent developments in philosophy and theology. More often than not, those who do attempt to engage in Islamic theology display either an ignorance of the past or the present. This is not, however, the case with Sherman Jackson, who joins a small handful of others, such as S. H. Nasr, Khalid Abou Fadl, and Abdal Hakim Murad, whose works – diverse as they are – reflect a grasp of both the Muslim intellectual tradition and modern thought. Jackson’s recent On the Boundaries of Theological Tolerance in Islam (Karachi: Oxford University Press, 2002) is not only a translation of alGhazali’s Faysal al-Tafriqah bayna al-Islam wa al-Zandaqah (The Decisive Criterion for Distinguishing Islam from Masked Infidelity), one of the most significant medieval attempts to formulate a method to definitively delineate “orthodoxy,” but is prefaced by a highly original essay in which, among other things, he ventures to extend al-Ghazali’s project by redefining and expanding the limits of Islamic orthodoxy within a contemporary context. In this sense, the introduction is a creative and laudable attempt by a serious Muslim thinker to do Islamic theology rather than merely exposit the dogmatic formulations of his medieval predecessors. As such, the introductory essay is the most original part of the book, since it is here that Jackson argues, among other things, for the possibility of an intra-Islamic theological ecumenism, one in which creedal schools that pre-

Is an Intra-Islamic Theological Ecumenism Possible? A Response to Sherman Jackson