The Qur'an and the Christian by Matthew Aaron Bennett

Author:Matthew Aaron Bennett
Language: eng
Format: epub
Publisher: Kregel Academic
Published: 2022-01-15T00:00:00+00:00

1 Gabriel Said Reynolds, The Qur’an and Its Biblical Subtext (New York: Routledge, 2010), 33.

2 Reynolds, The Qur’an and its Biblical Subtext, 35. Reynolds writes, “[Muhammad’s biography] goes to great lengths to emphasize Muhammad’s pagan context. Thereby it emphasizes the divine origin of the Qur’an, by having Muhammad far away from the traditional centers of Judaism and Christianity, in a city that was the last, proud metropolis of paganism.”

3 For investigations into the Qur’an’s original audience from an orientalist perspective, see John Wansborough, The Sectarian Milieu: Content and Composition of Islamic Salvation History (Amherst, NY: Promethius, 2006). Also, W. Montgomery Watt and Richard Bell, Bell’s Introduction to the Qur’an (Edinburgh: Edinburgh University Press, 1970). From a confessional perspective, see Muhammad Mustafa al-‘Azami, The History of the Qur’anic Text: From Revelation to Compilation (Lahore, Pakistan: Suhail Academy Press, 2005).

4 The Arabic phrase, ahl al-kitab, appears in multiple places throughout the Qur’an to designate the Jews and Christians who have received books of divine revelation. Ex. Qur’an 2:105; 3:64–65; 4:123; 29:46; 57:29.

5 Interestingly Qur’an 5:69 is nearly identical to Qur’an 2:62. Likewise, Qur’an 22:17 presents similar phrasing, though with the notable addition of the Qur’an’s singular reference to the Magians/Zoroastrians who appear to be related to the Magi of Matthew 2:1, 7, 16. See A. J. Droge, The Qur’an: A New Annotated Translation (Bristol, CT: Equinox, 2015), 215n30.

6 See Sidney Griffith, “Al-Nasara in the Qur’an,” in New Perspectives on the Qur’an: The Qur’an in Its Historical Context 2, ed. Gabriel Said Reynolds, 301–22 (New York: Routledge, 2011), 301.

7 Cf. Qur’an 2:87: “Certainly We gave Moses the Book, and followed up after him with the messengers.”

8 Cf. Qur’an 5:12–14, in which mithaq is used to describe a covenant or pledge taken by both the Israelites and the Christians, thus acknowledging the presence of covenant in both groups.

9 Mark Durie, The Qur’an and Its Biblical Reflexes (New York: Lexington, 2018), 195–213. Durie convincingly demonstrates the conceptual difference between biblical covenants and the qur’anic ‘ahid and mithaq.

10 Cf. Qur’an 8:55–56, which says, “Surely the worst of creatures in the sight of God are those who disbelieve—and they will not believe—those of them with whom you have made a treaty, (and) then they break their treaty every time, and they do not guard (themselves).”

11 Gerhard Von Rad, Genesis, rev. ed. (Philadelphia: Westminster, 1972), 188.

12 See Alistair Wilson and Jamie Grant, “Introduction,” in The God of Covenant, ed. Alistair Wilson and Jamie Grant (Leicester, UK: Apollos, 2005), 12, who write, “Covenant is all about relationship between the Creator and his creation.”

13 Mark Durie, The Qur’an and Its Biblical Reflexes (New York: Lexington, 2018), 212–13.

14 To the point of the covenants completed in Christ, see the monumental work by Peter Gentry and Stephen Wellum, Kingdom through Covenant (Wheaton, IL: Crossway, 2012), 22–25.

15 Israel’s rejection in the Qur’an is clearly stated in Qur’an 5:13, which states, “For their breaking their covenant, We cursed them and made their hearts hard…. You will continue to see treachery from them, except for a few of them.

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