Works dedicated to introducing unfamiliar audiences to the faith and practice of Islam are manifold. All too often, such surveys attempt to cover too much material while seeking to address many different audiences at the same time. The results, more often than not, are cursory looks into the beliefs of Islam and the religious experiences of Muslims. Depth is sacrificed for breadth. Christian theologian Ralf Wüstenberg departs from this trend in his introductory exploration in a commendable way. The author avoids the common pitfalls by presenting a careful study that is sharply focused in its angle of approach, intended audience, and scope of analysis. As Wüstenberg states at the outset of Islam as Devotion, the book is written explicitly for a Christian readership that is interested in better understanding the faith of Islam for the sake of gaining a deeper appreciation of their own faith commitments. This alone sets this book apart.

The dynamism of this work, however, does not end there. Although it is an introductory examination of Islam, Wüstenberg has also provided us with an intellectual memoir, a guide for theological reflection, and a discerning work of comparative theology all in one. In order to make all of this more manageable, Wüstenberg restricts his field of view to the thought of medieval Muslim theologian and Sufi sage Abu Hamid al-Ghazali (d. 1111) and the Reformed theology of John Calvin (d. 1564). The entire book is structured around their theological juxtaposition to each other and the insights that emerge.

Over the course of nine chapters, the author explores a series of major theological questions. In part 1, “Discoveries in Islamic Theology,” Wüstenberg focuses his first four chapters on a following subjects respectively: “On Longing for God,” “On Trust in God,” “On Forgiveness,” and “On Divine Providence.” The author draws upon the written wisdom of al-Ghazali to explore these subjects from an authoritative Muslim vantage. In order to deepen his readership's understanding, however, Wüstenberg frequently draws parallels with the Christian tradition. Then, in part 2 of the book, “Revisiting Islamic Theology in Light of Reformation Theology,” the author inverts the order by addressing the views of Reformed theology first before turning to what the Islamic tradition might have to offer.

The reader is given the sense that the author, having traversed this rich theological ground himself, is clearing a path that others might fruitfully follow. To this end, the book is written in a strongly invitational tone. Addressing his Christian readership directly, Wüstenberg is clearly seeking to engage their thinking and induce concerted reflection as he covers his chosen theological terrain. In fact, at the close of every chapter, the author poses a series of “Questions for Christian Reflection.” What emerges by the ninth and final chapter of the book is a rich and rewarding theological dialogue. Although the book will naturally be a welcome addition to the libraries of scholars interested and invested in comparative theology, it will also prove a meaningful introduction to Islam for seminary students and advanced theology undergraduates as well.