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2018, De Gruyter • Judaism, Christianity, and Islam – Tension, Transmission, Transformation •
The modern study of the quranic Jesus has basically moved in a single direction, as generally scholars have approached the Jesus passages contained in the Qur’an from a thematic standpoint. Somewhat inoffensively, therefore, they tend to distinguish between the passages in which Jesus’s birth is reported, those that mention his miracles and his mission to Israel, those relative to his death, those which briefly mention him as a prophet or a righteous among others, and those that discuss his divine sonship thus denying the very basis of mainstream Christian doctrine – which, consequently, most modern scholars regard as the primary target of the Qur’an’s counter-Christology. It is this last point, moreover, that has largely overdetermined all modern interpretations of the quranic Jesus. Accordingly, most scholars take the quranic passages allusive to Jesus’s birth, life, and death as being merely illustrative of some key episodes of Jesus’s “biography” as told in the gospels; in their view, therefore, such passages convey a purely descriptive purpose, even if their narratives often draw on apocryphal sources, or else display new “data.” In contrast, the passages that criticise the notion that Jesus is God’s son are interpreted by them to contain the Qur’an’s own theological message about Jesus. Things are much more complex, though. It may well be, for example, that some if not all of the alleged descriptive Jesus passages hide more than they seem to offer at first sight; or, to put it in more forceful terms, that they serve an ideological purpose which is anything but descriptive. Also, it is not altogether clear how one ought to articulate and interpret the quranic passages that refer to Jesus as God’s messiah instead of God’s son, those which deny Jesus’s divine sonship, those that impugn the Christian trinity, and those which contend that God is childless: do they all belong to the same redactional layer?, and, more importantly, even if one agrees that they all aim at the same idea, which is their exact theological intent? Lastly, is it possible to reread the Christology of the Qur’an (i.e. the latter’s treatment of God’s Word and of Jesus’s messiahship) against the background of the Near-Eastern Christological developments of the 7th century? And if so, how should they and how should they not be linked?; that is to say, what specific type of contextual connection between them should be acknowledged in order to pay justice to their apparently complex intersection and what particular type of subordination should be avoided in turn? So far, these questions have either never been asked, or have been approached from a viewpoint that systematically takes from granted, somewhat naively to say the least, the cut-clear religious boundaries of the Islamic faith in the early-to-mid-7th century (the decades in which, presumably, the quranic corpus was put together). In contrast, by putting forward a “symptomatic reading” (Althusser) of the relevant quranic passages – a reading that attempts at disclosing their “buried problematic” through a careful examination of their rhetoric and imagery – my book offers three hypotheses that may be summarised as follows: • Originally, the earliest redactional layers of the Qur’an bear witness to a non-Jesus-centred Christology that was later re-shaped in light of, and subordinated to, a less-ambiguously monotheistic creed introduced at a later stage in the development of the quranic corpus together with a prophetical kerygma. • In turn, all the Jesus passages contained in the Qur’an belong to two distinct and successive redactional layers contemporary with the Arab conquest of Syria-Palestine and Iraq and, more precisely, with Mu‘awiya’s and ‘Abd al Malik’s rules, respectively: the first of these layers presents evident and recurrent anti-Jewish overtones and upon close analysis proves to be pro-Christian, while the second one is overtly anti-Christian. • It is therefore incorrect to read the Qur’an’s Jesus passages from the point of view of the latter anti-Christian texts. On the one hand, the Qur’an’s pro-Christian Jesus passages must be replaced in their historical context, and hence read vis-à-vis the well-documented Jewish criticism of Jesus (and Mary) current in the aftermath of the Persian invasion of the Near East. On the other hand, the early Christology of the Qur’an must be examined against the development of a peripheral religious culture in the southern- and eastern limes of the Byzantine empire (from pre-Islamic Yemen to pre-Islamic Iraq). It is primary intended, then, for scholars working in the fields of quranic studies, emergent Islam, and early Christian-Muslim relations. Additionally, it could be of some interest for scholars of late-antique Christianity working on the extra-biblical literary traditions about Jesus.
2021 •
This article addresses the question of the messianic motif of Christianity making its way into the Qur’an without wearing a badge of high New Testament Christology. It attempts to explore and understand a potentially underlying connection among the Islamic ‘Isā, the New Testament Jesus, and the Jewish messiah in a quest for the configuration of a historical Christ through the ideological and historical minefields that exist between the Islamic and the Judeo-Christian Scriptures. The person of Jesus is, therefore, understood to be historical in the article without positing a response to the fundamental questions raised by the historical Jesus skepticism. What I will try to avoid in the following pages, on the contrary, is to treat and brand the Qur’anic portrayal of Jesus as a “stand-alone” concept—indifferent to the historical context of the Bible—hanging in a theological balance, as some critics would be inclined to call it. The article is linearly structured according to the major...
Ulumuna Journal of Islamic Studies
The Problem of Contextualizing a Prestigious Yet Non-Divine Jesus of Islamic Tradition: Theorizing a Radical Transition into the Course of Christology from the New Testament to the Qur’an2021 •
This article addresses the question of the messianic motif of Christianity making its way into the Qur’an without wearing a badge of high New Testament Christology. It attempts to explore and understand a potentially underlying connection among the Islamic ‘Isā, the New Testament Jesus, and the Jewish messiah in a quest for the configuration of a historical Christ through the ideological and historical minefields that exist between the Islamic and the Judeo-Christian Scriptures. The person of Jesus is, therefore, understood to be historical in the article without positing a response to the fundamental questions raised by the historical Jesus skepticism. What I will try to avoid in the following pages, on the contrary, is to treat and brand the Qur’anic portrayal of Jesus as a “stand-alone” concept—indifferent to the historical context of the Bible—hanging in a theological balance, as some critics would be inclined to call it.
The Wiley Blackwell Companion to the Qur'an, Second edition
Jesus in the Qur'an2017 •
The study of Jesus in the Qur'an might profitably begin with the fact that there he is called not the expected Arabic Yasu' but rather the unaccountable 'Isa. From there the reader of the Qur'an may wonder to what extent the writer of the materials on Jesus was familiar with the canonical Gospel accounts that had circulated widely and extensively in the Middle East during the six centuries preceding the emergence of Islam. The Qur'anic portrait of Jesus is full of mysteries, lacunae, and intriguing questions.
Missiology: An International Review
Jesus in Islam and Christianity: Discussing the Similarities and the Differences2008 •
Based on the many references to Jesus in the Qur'an and the traditions of Islam, this article suggests that Islamic teachings offer Christians a great deal of material upon which to build an effective Muslim-Christian dialogue. The study may be useful for workers seeking to help Muslims think more deeply and search more diligently for the Prophet and Messiah, who is highly honored in their scriptures but a virtual stranger in their midst. Since Muslims are within “ear shot” of him, the stage has been set for them to recognize the One in the New Testament who claimed to be “the way, the truth and the life.”
Christology is that part of Christian dogmatic theology which studies the person and attributes of Jesus Christ, in particular the union in Him of divine and human natures. 1 The Quran which is the central sacred scripture of the Muslims and the supreme authority in Islam, in as much as it deals with the person of Jesus Christ, his teachings, works and role in history, can be considered as having a Christology of its own. 2 This paper is an attempt to examine briefly some of the salient features of the Quranic Christology and its implications for a Christian-Muslim dialogue.
This teaching document originated as an aid to a class --- ``Jesus in Islam'' --- within an undergraduate course considering Christian-Muslim theological engagement. It serves as a quick reference guide for use in class, during written assignments and revision prior to exams. The list is work in progress and will be added to wherever gaps are found. Any comments and corrections gratefully received.
According to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran's teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I contend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran's references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran's conversation with Jewish and Christian tradition on the matter of Jesus' death.
The first Scripture for Christians was the Old Testament, which, however, they read in the light of Christ. For them, in disagreement with the Jews themselves, the prophecies of the OT regarding the Messiah were realized in Jesus Christ. In this case, Christians read the OT differently than did Jews, who continued to read the OT according to their tradition while refusing to accept Christ as the Messiah. The Qur'ān, however, accepts that Jesus Christ was al-Masīḥ, but rejects the doctrines of the Trinity and of Christ as the incarnate Son of God the Father. This was, in fact, one of the main differences between the two religions. For their part, Christians, although they did not recognize prophecy in Muḥammad, used the Holy Book of Muslims in their different writings, especially as proof-texting for apologetic purposes. 1
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