Opening the Qur'an: Introducing Islam's Holy Book

OPENING THE QUR’AN

Introducing Islam’s Holy Book

WALTER H. WAGNER

University of Notre Dame Press • Notre Dame, Indiana

Copyright © 2008 by University of Notre Dame

Notre Dame, Indiana 46556

All Rights Reserved

E-ISBN 978-0-268-09654-0

This e-Book was converted from the original source file by a third-party vendor. Readers who notice any formatting, textual, or readability issues are encouraged to contact the publisher at [email protected]

CONTENTS

Acknowledgments

Introduction

Chronology, from 570 to 680 CE

PART I. APPROACHING THE QUR’AN

ONE

Risks, Perspectives, and Understandings

TWO

Basic Narratives for Judaism and Christianity

THREE

Islam’s Basic Narrative and Core Positions

FOUR

The Setting: Reflections on Arabia

FIVE

Times and the Messenger

SIX

The Origin, Transmission, and Structures of the Qur’an

SEVEN

Interpreting the Qur’an

PART II. THE QUR’AN OPENED

EIGHT

Four Cherished Passages

NINE

The Qur’an on the End of This World and Life in the Hereafter

TEN

The Qur’an on Woman and Women

ELEVEN

The Qur’an on Biblical Figures, Jews and Christians

TWELVE

The Qur’an on Justice and Jihad

PART III. THE EVER-OPEN QUR’AN

THIRTEEN

Challenges from the Qur’an

FOURTEEN

Challenges to the Qur’an

FIFTEEN

The Qur’an Opened and Open

Appendix A. Traditional Names and Order of Surahs

Appendix B. Biblical Figures Mentioned in the Qur’an

Appendix C. Glossary of Key Terms

Notes

Selected Bibliography

Index of Religious Texts

ACKNOWLEDGMENTS

Many persons over nearly twenty years have assisted, encouraged, and helped make this study possible. The selected bibliography recognizes the community of scholars whose insights stand behind the text. I am grateful to student and faculty colleagues at Muhlenberg College (1984–93) and the Moravian Theological Seminary (1993 to the present) plus congregational and community members who endured various versions of this work. Their comments and reactions are appreciated.

The editorial staff of the University of Notre Dame Press, especially Charles Van Hof, Rebecca DeBoer, and Sheila Berg, provided more than ink and paper. They have shared insights and assistance. I am particularly indebted to the members of the Islamic Education Center of Pennsylvania, Allentown, especially to Ruhi Subzposh and Ayman Kanan, Arief Subzposh and Eman Elseyyid for their patience, skill, and, above all, witness to God as they shared their understandings with me. Maria Ruby Wagner deserves special thanks for reading and commenting on the manuscript and proposing corrections and nuances. Naturally, I am responsible for any errors and misunderstandings in the book. Even more patient and supportive by living with me, open Qur’ans, and scattered papers has been my wife, Deborah. The book is dedicated to Nathan and Maria. May their ways always be straight and loving.

To Allah belong the East and the West;

Withersoever ye turn, there is Allah’s countenance.

For Allah is All-Embracing, All-Knowing.

Surah 2:115, al-Baqarah, the Cow or Heifer

INTRODUCTION

In the Name of God, Most Gracious, Most Merciful . . .

The words with which the Qur’an begins open us to understanding this holy Book of Islam and through it Islam, Muslims, contemporary situations, and ourselves. The Gambian Muslim scholar Sulayman Nyang advised a group of non-Muslim professors who ventured to teach others about Islam that if we began with and stayed focused on the Qur’an everything would follow naturally.¹ He was absolutely right. The Qur’an is the basis for Islamic piety, politics, social life, mission, and more. It is the daily comfort, guide, resource, liberating power, incentive for hope for over a billion people, and more. For Muslims the Qur’an is al-Furqan, the Criterion, revealed to Muhammad as an admonition to all creatures . . . sent down by Him Who knows the mystery in the heavens and on the earth.²

Still, reading the Qur’an can be a bewildering experience. It is a book, yet more than a book. The word Qur’an means proclamation and recitation. Muslims believe that the Speaker of each word and Arranger of its order is the One-Only God. So its words, spoken, chanted, preached, quoted, and written in seventh-century Arabic, are holy and are to be heard, handled, interpreted, and applied with reverence. Al-Qur’an al-Karim (the Noble Qur’an) or al-Qur’an al-Majid (the Glorious Qur’an) is unlike any other book. Expecting something like the Bible’s books, chapters, and verses, readers instead encounter 114 sections called surahs, divided into units called ayas. One surah may consist of more than two hundred or fewer than half a dozen ayas. Likewise, ayas are of different lengths, ranging from a few to scores of words. Each surah has a traditional name, some sounding odd to unopened ears, such as Cow (Heifer), Ants, Spider, and Flame, and others that are familiar, such as the Arabic equivalents of Mary, Noah, Abraham, and Jonah. I use the traditional title and number when citing a passage for the first time; thereafter, I use only the number.

Readers who expect historical narratives, stories, logical sequences of ideas, or essays on morals, are puzzled once they pass the beautiful first surah (which I examine in detail) and often are shocked and then bogged down by Surah 2 (the Cow) and even offended by Surah 3’s (Family of Imran) strictures against nonbelievers. Those familiar with biblical accounts may be startled by Quranic versions of stories about Abraham, Moses, and Jesus. Instructions to maim thieves, flog adulterers, and slay opponents, along with descriptions of the agonies of Hell and the delights of the eternal Gardens, have been criticized for inculcating cruelty, violence, and lust. At the same time, sections such as the Throne and Light ayas (both of which are considered in detail), Purity of Faith (al-Ikhlas, Surah 112), and portions concerning the beautiful coherence of creation soar with poetic images, express the compassion of God, and challenge all humans to establish justice and peace.

Misunderstandings of the Qur’an by Muslims and non-Muslims alike, especially in the late twentieth and into the twenty-first century, have led to and still generate distortions and hostilities. Concepts such as jihad (struggle), martyrdom, the roles of women, and the treatment of non-Muslims in Muslim-majority societies—all subjects dealt with in the Qur’an and in this book—have fueled fears, rumors, and conflicts. I follow Nyang’s advice: my aim here is to engage the Qur’an’s spiritual depth and recognize its impetus to foster a devout interethnic community so as to foster an understanding of Islam and, with Muslims, create equitable social orders. This book by a non-Muslim offers other non-Muslims an entry into the Qur’an and ways in which readers may start to understand, assess, and perhaps adapt Quranic aspects to their own situations.

OPENING THE QUR’AN’S PROCEDURE

This book offers a step-by-step procedure that makes the Quranic message accessible to students, teachers, clergy, and general readers. Following this introduction is a basic chronology from the birth of Muhammad (ca. 570) to the death of his grandson, Husayn (680). Three parts and three appendices follow. These provide comparative religious, geographic, and historical contexts together with accounts about the Qur’an’s origins, structures, contents and issues, and some views of those who reject its claims. The selected bibliography serves as a resource for further reading and study. Woven into the informational material are references to Islamic beliefs and practices. I suggest that readers move straight ahead from start to finish and then return to portions for more thorough examination.

A fuller description of this book will be helpful. Although lengthy and sometimes complex, Part 1, Approaching the Qur’an, is essential to our whole task. Chapters 1 and 2 recognize that Judaism and Christianity as religions and Jews and Christians as individuals and communities were important in the development of Islam and are prominent in the Qur’an. Given concerns about the three religions’ claims to God’s truths, chapter 1 deals with the risks and opportunities for non-Muslims who attempt to interpret the Qur’an; several approaches to the important and recurring question of whether Jews, Christians, and Muslims believe in the same God; and the Qur’an’s place in Muslim worship, practice, and theology. Chapter 1, therefore, raises key questions and issues that are implicit in the rest of the book and reappear explicitly in the final chapter. Chapter 2 continues the comparisons between the three religions by dealing briefly with basic Jewish and Christian beliefs, using the theme of covenants to set the stage for relating and contrasting those beliefs to Islam. The covenant motif is continued in chapter 3’s extended discussion about Islam (largely but not exclusively in its Sunni aspect) in the context of God’s plan for creation, with a focus on Islam’s Pillars and Teachings. Chapters 4 and 5 deal respectively with the geography and people of Arabia, the time of the Revelation, and the man to whom the Qur’an was revealed. A map of the Arabian Peninsula at the beginning of chapter 4 provides a spatial context relevant to current national boundaries. Having set the general context, we get closer to the Qur’an itself in chapter 6. It discusses the Qur’an’s transmission and its transition from an oral proclamation-recitation to a book and some important problematic areas such as the abrogation or cancellation of some passages. That matter is taken up again in seeking to understand advocates of jihad as a violent struggle. Chapter 7 surfaces the necessary topic of interpretation and the freedom and accountability of Muslim and non-Muslim interpreters and scholars. I also explore briefly some types of and options for interpretation and suggest an approach that may be helpful for non-Muslims.

Part II, The Qur’an Opened, enters directly into selected texts and issues. We move from devotional passages to increasingly complex and controversial areas. Chapter 8 highlights four cherished passages. I trace what I call trajectories of themes that recur throughout the Qur’an. From that chapter onward, we step into difficult and provocative subjects: the end of this world and life in the hereafter (chap. 9); women (chap. 10); biblical figures, Jews and Christians (chap. 11); and justice and jihad (chap. 12).

Part III, The Ever-Open Qur’an, cites some challenges from the Qur’an to Muslims and non-Muslims (chap. 13) and challenges to the Qur’an by some critics (chap. 14). Chapter 15, The Qur’an Opened and Open, returns to issues and questions raised earlier and completes our journey with a coda. The appendices are designed to aid and deepen the reader’s involvement with the Qur’an. Appendices A and B chart the surahs’ traditional names and order and the Arabic and English names of biblical figures mentioned in the Qur’an; appendix C is a glossary of key names and terms mentioned in this book. The notes often extend discussions begun in the main text; citations include the names of authors and page numbers. Full citations are found in the select bibliography, which also cites works that are not mentioned in this book.

ADDITIONAL INTRODUCTORY MATTERS

SOME TERMINOLOGICAL CLARIFICATIONS

Dating. I use the academic designations BCE (before the common era) in place of BC (before Christ) and CE (common era) instead of AD (Anno Domini, Year of the Lord). Muslims use a lunar calendar of 354 days, whereas the West uses a 365-day solar calendar. In addition, Muslims calculate their era as beginning with Muhammad’s emigration from Mecca to Medina (September, 622 CE). That movement is termed the Hijra (also spelled Hijrah and Hegira). The Muslim abbreviation AH stands for Anno Hijra, that is, after the Hijra. Rendering dates and years is problematic, and formulas have numerous exceptions. Generally I use the solar calendar. Where necessary, I give the combined dates CE/AH, so, for example, Muhammad died in 632/11.

Anglicizing Arabic terms and letters. I render the plurals for surah, aya, and rasul simply as surahs, ayas, and rasuls rather than in their Arabic forms. Traditions about Muhammad have been gathered in several collections. When referring to these collections as a whole or one in particular I use the words Hadith and Hadiths. When referring to a statement within a Hadith, I use the singular, lowercase hadith. I follow preferred Muslim transliterations: Muhammad (not Mohammad), Qur’an (not Koran), and Muslim (not Moslem). Arabic letters are often difficult to render into English and Roman fonts. Often strict accuracy in these aspects impedes fluid readings and is not always agreed upon. For example, the proper transliteration of the Holy Book is Qur’aan or Qur’ān, and the name of the Messenger is Muḥammad (hard h). Arabic contains characters and pronunciations that technically call for transliterations as double vowels such as aa and ii. Generally, I simplify transliterations with single letters and often omit diacritical marks. In the case of the cube-shaped building in Mecca toward which Muslims face when praying, several spellings are possible. I use Ka‘bah instead of Ka‘aba or Ka‘abah, Mecca instead of Makki, and Medina instead of Madinah.

The Qur’an and translations. The Qur’an is the Qur’an only in the Arabic language of the seventh century and as sanctioned by Muslim authorities. All translations are interpretations, and there is no New Modern Arabic Version. The Arabic text and its translation discussed here are officially sanctioned and used by most English-speaking Muslims. The Meaning of the Glorious Qur’an originally was completed by Abdullah Yusuf Ali, usually cited as Yusuf Ali, (d. 1947). Its English text, notes, and appendices have been revised regularly. Usually I cite it as Yusuf Ali. At several points I cite the more literal translation by Muhammad Marmaduke Pickthall. The selected bibliography lists a number of other translations.³ Yusuf Ali often translated the Arabic rasul as apostle. I agree with numerous Muslim scholars that this rendering is too close to the Christian view that an apostle is a proclaimer of Jesus as the Son of God and resurrected Lord. In place of apostle, I substitute Messenger for Muhammad and messenger for others designated as rasuls.

Yusuf Ali’s translation and my use of it. Translators frequently introduce words for clarification. When Yusuf Ali did so, he enclosed the additional words in parentheses. When I introduce a clarification, for example, in citing the antecedent of a pronoun, I use square brackets[]. Words in parentheses and brackets, therefore, are not literally in the Quranic text.

Further, Yusuf Ali arranged the text in lines that resemble blank verse. The results and his punctuation may confuse readers. I have taken the liberty of restructuring the lines and altering the punctuation when necessary. He also capitalized words, sometimes inconsistently. I have retained some capitalizations and adjusted the text to lowercase initial letters to aid readers. His use of ye is helpful in distinguishing between the English singular and plural second-person pronouns.

HADITH COLLECTIONS

As the Qur’an is the highest and most revered authority for Muslims, the Hadith is regarded as the second authority. The word hadith means speech, report, or account. Specifically applied to Muslim religious matters, hadiths (pl. ahadith) connote the sayings and actions of Muhammad. Muhammad is the fullest God-inspired human being who lived the Islamic way. Consequently, his words and deeds are valued as valid interpretations of the Qur’an and he is the living exemplar of what a Muslim is to be and do. In the two centuries after the Messenger’s death (632), Muslim scholars collected accounts about him, checking diligently the veracity of those who reported those accounts, comparing versions, and eventually collating the results. Several collections are considered by all Muslims to be purer (sahih) than others. The most highly regarded hadith collections are by Muhammad ibn Isma‘il Bukhari (d. 870), referred to as Bukhari; and Abu-l-Husayn Muslim ibn al-Hajjaj (d. 875), referred to as Muslim. Two other sahih collections recognized by Sunni and Shi‘ia Muslims to which I will refer are by Abu Dawood as-Sijistani (also known as Dawud; d. 875) and Abu Isa Muhammad al-Tirmidhi (d. 892 or 915).⁴

A clarification about the references to Bukhari and Khan. In 1997 the Muslim World League at Mecca, Kingdom of Saudi Arabia, published a new English translation and edition. The Muslim World League states: "As regards the previous [old] editions of this book (Sahih Al-Bukhari) nobody is allowed to reprint or to reproduce it, after this new edition has been published."⁵ The translator is Muhammad Muhsin Khan. The Khan edition seeks to be a clearer and more accurate translation than the long-established and widely used other versions, as in the Bukhari contained in the Alim (see the section English Translations of Hadith Collections in the bibliography). At various places the Khan numbering of the books, chapters, and items differs from the previous versions. Furthermore, the Khan translation numbers the items serially throughout the entire nine-volume edition, from 1 to 7563. When I cite the Bukhari traditional collection, I use the term item for a particular hadith statement. The traditional Bukhari collection numbers the hadith statements (my item) serially in each book. In that collection, I cite book number first, then the traditional item (hadith) number. Bukhari 4.819 refers to bk. 4, item 819. To accommodate those who use the Khan translation, when citing Bukhari and when there is a difference, I cite first the Bukhari traditional reference followed by the Khan reference, as follows: Bukhari book number.item number/Khan item number. I also cite the Abu Dawood and Tirmidhi collections contained in the Alim by item (hadith) number, for instance, Tirmidhi 3834.

GOD AND HONORIFICS

Allah is not a name like Zeus or Krishna; it is the Arabic word for the Supreme Being. Christians, Jews, and atheists who speak of God in Arabic use Allah. The Qur’an has one speaking voice, that of God, sometimes in first-person singular and plural and sometimes in third-person singular. Following Yusuf Ali and for clarity, I use the uppercase initial letter for references to God/Allah, for example, I, He, We, and Who. Following suggestions by Muslims and to avoid the implication that Allah is somehow different from God, I retain Allah in quotations but use God in my discussion.

The Arabic word ilaha, often translated into English as god (note the lowercase g), carries the sense of something or someone worthy of worship. The Arabic language can also be written so that one letter elides from one word into another, and further elisions are common when the written words are spoken. So the vital statement of faith (the Shahadah, discussed in chap. 3) is usually translated as I testify that there is no god but God (Allah) and I testify that Muhammad is God’s (Allah’s) Messenger. It would be transliterated as Ashhadu an la ilaha illa-Llah, wa ashhadu anna Muhammadun rasulu-Llah. It would be pronounced: Ashhadu al-la ilaha illa-Llah, wa ashhadu anna Muhammadar-rasulu-Llah.⁶

A related point about the usage of God is the Muslim practice of saying and writing honorific or reverential blessings when saying God/Allah, Muhammad, the names of angels and the names of prophets and messengers. On referring directly to God/Allah, a Muslim often says or writes, Subhanahu Wa Ta‘ala (abbreviated SA and SAT), that is, God is purified from having any offspring or associated ilaha. On saying Muhammad’s name, the honorific is Salla-lahu Alayhi wa-sallam (abbreviated SAW, or for English speakers, PBUH), that is, May God’s peace and blessings be upon him. The usual reference for angels, prophets, and messengers is A-Salaam (AS), Peace be to him. While I acknowledge those uses at this point, I do not use them except in direct quotations.

VOICES

When Muslims read the Qur’an, they believe they are hearing the voice of God mediated through the angel Gabriel to Muhammad and written by his followers. Authors have voices too. You will hear me speak in three voices. One is the voice of the teacher-guide who provides information and context. Another voice is my attempt to speak, as best as one can, from within Muslim perspectives and to do so positively. I have listened to believers in person, in recordings, and in print. Now I endeavor to share with you what I have heard in ways that are understandable to non-Muslims. The third conscious voice is my own. When I am aware that I am giving my own position, I identify that voice with the first-person singular pronoun. Usually that voice’s tone is that of a questioner, issue raiser, and suggester of interpretations.

CHRONOLOGY, FROM 570 TO 680 CE

PART I

APPROACHING THE QUR’AN

Let there be no compulsion in religion. Truth stands out clear from error; whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all things. Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith, the patrons are the Evil Ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire to dwell therein (for ever).

Surah 2:256–57

Being introduced to the Qur’an is somewhat like being introduced to another person. One or both may have heard about the other. Each may have expectations, perhaps anxieties, about the meeting and its results. Introductions are often arranged and guided by an intermediary. He or she can serve as an interpreter, mediator, and critic as the persons communicate or fail to communicate with each other. In the ebb and flow of the introduction, the introducer may inform either or both sides more fully about the character, background, and intentions of the other, set the scene for the meeting, and start the initial conversations.

The dynamics of introductions match our preparing to open the Qur’an. Part I is essential to the rest of our study. Chapter 1, Perspectives, recounts some risks and opportunities for those who engage in religious studies, interfaith relations, and related sociopolitical issues. Questions raised in the chapter are recalled in the last chapter. Because I do not assume that readers are religiously committed or have a deep knowledge of Judaism, Christianity, and Islam even if they include themselves in one of those faith families, chapters 2 and 3 cover those religions’ basic beliefs. I present master narratives for each in which the major accounts of the religions are told. Covenant is cited as a significant motif common to all three. In the instances of Judaism and Christianity, I angle the beliefs toward concerns relevant to Quranic responses. chapter 3’s master narrative is long enough to range through God’s plan for the cosmos and history from before the world’s creation to the Hereafter and broad enough to include Islam’s Five Pillars and Teachings.

Part I introduces the writer-interpreter to the reader-meeter, provides basic religious positions that are woven throughout the study and brings us to the point of approaching the Qur’an in its original setting, first listeners, and traditional shape.

Mankind was one single nation and Allah sent messengers with glad tidings and warnings; and with them He sent the Book in truth to judge between people in matters wherein they differed; but the People of the Book, after the clear signs came to them, did not differ among themselves except through selfish contumacy. Allah by His grace guided the believers to the truth concerning that wherein they differed. For Allah guides whom He will to a path that is straight.

Surah 2:213

ONE

RISKS, PERSPECTIVES, AND UNDERSTANDINGS

To each is a goal to which Allah turns him; then strive together (as in a race) toward all that is good. Wheresoever ye are, Allah will bring you together. For Allah hath power over all things.

Surah 2:148

Being introduced to and introducing others to a religion involves risks and opportunities. We come with culturally conditioned understandings about ourselves and the faith we are about to consider. Those understandings are confirmed, corrected, adapted, or amended as we engage the other religion and its believers. No matter how objective a person may think he is or how committed he feels he is to his own position, the other faith challenges with its questions and causes us to rethink that which we hold and why. As we prepare to open the Qur’an, I mention three sets of general risks and opportunities I have encountered. The key questions are Do Jews, Christians, and Muslims worship the same God? Is Islam the true religion? Is the Qur’an God inspired? Is Muhammad a genuine prophet? The several options for answering these questions color how we consider the Qur’an and Islam. The chapter concludes with three Muslim perspectives on the Qur’an.

THREE SETS OF RISKS AND OPPORTUNITIES

The first set is a double confrontation. The Muslim college student from Pakistan was irate. Since I introduced the Qur’an, spoke respectfully of Muhammad, and presented Islam accurately to the class, he assumed that I would convert to Islam. When I remained a Lutheran-style Christian, he reproached me with a Quranic forecast for my fate: As to those who reject Faith, it is the same to them whether you warn them or do not warn them: they will not believe. Allah has set a seal on their hearts and on their hearing, and on their eyes is a veil. Great is the penalty they (incur) (Surah 2:6–7). Almost simultaneously, the born-again Christian student from New Jersey demanded that I denounce Islam as blasphemy, Muhammad as a lecherous fraud, and the Qur’an as a satanic ploy to delude the gullible. As an ordained member of the clergy, she said, I was obligated to proclaim Jesus as the only Lord and Savior for, according to John 14:6, Jesus said, I am the Way and the Truth and the Life. No one comes to the Father except through me.

Each student was convinced that his and her own religion was the only truth and insisted that the introducer respond as each expected. They called for answers that neither equivocated nor took refuge in bland relativism nor feigned objectivity. Yet within the risks to my academic accountability and personal integrity were opportunities for us to assess our positions through study and dialogue.

The second set of risks and opportunities involves self-examination and the possibility of changing one’s views. The testy parishioner intended to argue with the Muslim couple I invited to address the congregation’s adult forum. His opposition faltered when the wife-mother-veterinarian spoke of her daily reading of the Qur’an for guidance in raising their children and in her own spiritual life. She shared her worry about the spread of vulgarity and obscenity in the media because she felt the morals of all adults and children were being corrupted. The husband-father-businessman witnessed that he began each day by prostrating himself before the Lord of all and repeated often the opening words of the Qur’an, In the Name of God, most gracious, most merciful, as he undertook daily routines. He strove to direct his attitudes and actions toward clients and employees in light of the Qur’an’s ethical standards. The parishioner started to rethink his earlier hostility to Islam and Muslims, then began to recalibrate at a higher level how his faith could be expressed in his whole life. He realized that in spite of sharp differences, Muslims and non-Muslims shared common concerns and aspirations and might even risk cooperating with each other.

The third set puts the study of religion, specifically Islam, in sociopolitical context. A student in our seminary class on Christian-Muslim relations took a copy of Yusuf Ali’s translation to her office. A coworker saw her reading the Qur’an in the company’s cafeteria and promptly reported her to the security guards as someone who might blow up their building. Subsequently the personnel director criticized her for causing her fellow workers consternation, advised her to keep that book at home, and told her to assure the others that she was a loyal American. Opening the Qur’an is indeed risky.

BASIC PERSPECTIVES

Since we are preparing to open the Qur’an together, it is appropriate at the outset to share some perspectives that are both explicit and implicit in our study. Our endeavor is to understand the Qur’an, not for me either to persuade readers to convert to Islam or to denigrate it. At the same time, we will not ignore areas that are difficult and contentious among Muslims and between Muslims and non-Muslims. Neither will I discuss whether or not Muhammad existed, or question the historicity of Muslim accounts about his life and the developments of the early Muslim community, or make judgments on the validity of the Muslim traditions about how the Qur’an came to be written and collated, or venture opinions about the morality of Quranic principles. Those matters are highly controversial, and when positions contrary to Muslim beliefs are advanced, Muslims deem them largely slanders on the part of Western Orientalists and blasphemies proffered by apostates from the Faith.¹ For those interested in the views of several critics and criticisms, I have provided chapter 14. Instead, I deal with the Qur’an as we have it and with respect for Muslim views of it, the Messenger, and the Message. Further, while I recognize and occasionally refer to the serious differences and contrasts between Sunni and Shi‘ia Muslims as well as the divisions within those two broad groups, I focus on positions on which they agree. Where that is not possible or relevant, I defer to generally accepted Sunni positions.

The question at hand is, Do Jews, Christians, and Muslims worship the same God?

PERSPECTIVES OF PERSONS WHO ARE NEITHER JEWISH NOR CHRISTIAN

Persons who are neither Jewish nor Christian consider the question on at least three grounds. First, if those persons are religious, they implicitly ask if they and Muslims worship the same God in some manner. Islam claims to absorb and fulfill their religions, as well as Judaism and Christianity. To some degree, non-Muslims will open the Qur’an with attention to its resonance with their own belief systems. Second, much of the scholarship in Western languages has been undertaken by Jewish, Christian, and religiously uncommitted scholars. Their methods and conclusions are colored by their responses to the question. All readers need to be sensitive to the perspectives of those who introduce readers to the text. Third, Jews and Christians are mentioned prominently in the Qur’an and in the foundation of the Muslim community. How those Muslims, Christians, and Jews regarded each other and how they are presented as relating to each other is part of the Qur’an’s content. For the theistically inclined, Tibetan Buddhism’s leader, the Dalai Lama, may provide a general response applicable to the question and its corollaries:

How are we to resolve this difficulty [that each religion claims to be the one true religion]? It is true that from the point of view of the individual practitioner, it is essential to have a single-pointed commitment to one’s own faith. It is also true that this depends on the deep conviction that one’s own path is the sole mediator of truth. But at the same time, we have to find some means of reconciling this belief with the reality of a multiplicity of similar claims. In practical terms, this involves individual practitioners finding a way at least to accept the validity of the teachings of other religions while maintaining a whole-hearted commitment to their own. As far as the validity of the metaphysical truth claims of a given religion is concerned, that is of course the internal business of that particular tradition.²

THE MUSLIM PERSPECTIVE

Muslims answer the question in the affirmative:

Say: We believe in Allah and in what has been revealed to us and what was revealed to Abraham, Isma‘il, Isaac, Jacob, and the Tribes, and in (Books) given to Moses, Jesus, and the Prophets from their Lord; we make no distinction between one and another among them and to Allah do we bow our will (in Islam). (Surah 3:84, al-Imran, Family of Imran)

They insist that Islam is the oldest and most natural of all religions and that it supersedes and draws into itself all other religions. Judaism and Christianity have a special relationship to Islam because they are the religions closest to Islam with regard to prophets, Scriptures, and practices. At the same time, Jews and Christians are considered to have misunderstood, corrupted, and been led astray from the clear truths proclaimed to them through those prophets and Scriptures. Nevertheless, the People of the Book (the Quranic term for Christians and Jews) worship Allah, even if mistaken and misguided.

THE TRADITIONAL JEWISH PERSPECTIVE

Although it is difficult for Jews and Muslims to divest themselves of the twentieth and twenty-first centuries’ political-military-social developments focused on Israel-Palestine, Jews follow the precedent stated by Maimonides (1135–1204). He conceded, somewhat grudgingly, that Christians and Muslims worship the same God as do Jews:

But it is beyond the human mind to fathom the designs of the Creator, for our ways are not His ways, neither are our thoughts His thoughts. All these matters relating to Jesus of Nazareth and the Ishmaelite (Mohammed) who came after him, only served to clear the way for King Messiah, to prepare the whole world to worship God with one accord, as it is written For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord to serve Him with one consent (Zeph. 3:9).³

CHRISTIAN PERSPECTIVES

Throughout their history Christians have struggled with their relationships with other religions and the cultures that are part of those religions. Some Christian attitudes have remained constant; others have changed. A substantial body of literature has emerged dealing with those relationships.⁴ Since our focus is on the Qur’an and the perspectives through which it is seen and interpreted and not on interfaith relations, the following is intended to provide us with a basic context. The history of Christian–Muslim relationships is fraught with war, conflicting missionary efforts, political-economic domination, and heated rhetoric on both sides. It is also marked by mutual respect, reciprocal cultural enrichment, and humanitarian cooperation. Both Muslims and Christians have made claims about theirs being the only true faith through which a person may have blessed eternal life, and both have traditions that respect the other’s religious sincerity, leaving questions of salvation to the mercy and justice of God.⁵ How Christians respond to the question and its corollaries clearly influence and sometimes determine what they see and hear when they open the Qur’an. Generally, Christian considerations of the question may be grouped in three perspectives: exclusivist, inclusivist, and pluralist.⁶

The Exclusivist Perspective

The exclusivist perspective is maintained by many conservative Protestant Christians, including Christian missionaries and American evangelicals. The core position holds not only that there can be no salvation apart from faith in Jesus as Lord and Savior but also that since Jesus’ death and, as Christians believe, resurrection, God may be known only through him.⁷ That core may be extended to posit that prior to God’s revelation in Jesus, Jews were God’s covenanted people, but they did not discern the prophecies concerning the coming Messiah-Jesus in the Scriptures God gave them and did not accept him as the Messiah. As a result, such Christians believe, the Jews have forfeited their covenanted role as God’s Israel, even though they continue to worship the Creator. Jews and Judaism have been superseded by the Christian community. The Church is now the true Israel. The New Testament is the proper interpretation of the earlier Hebrew Scriptures (Old Testament, as Christians call it), and both Testaments are the inspired word of God. No other writings may be accepted at the same level of inspiration, just as there can be no other person or spiritual being who supersedes, supplements, or corrects the good news (gospel) of Jesus. Logically, then, every saving action and prayer is to be in and through Jesus to God the Father.

Exclusivists appeal for support to numerous passages in the New Testament and may cite the writings of past and modern Christian theologians.⁸ The core position can be extended to ask, Who or what, then, do believers in religions apart from Judaism and Christianity worship? One response is to claim that the object(s) of that worship are false gods (often termed idols) and on occasion demons.⁹ Applied to the key question and its corollaries, exclusivists are clear: Muslims worship a false god, and neither Islam, nor the Qur’an, nor Muhammad is divinely inspired, and Muslims are in danger of being eternally damned on the Day of Judgment.

Inclusivist Perspectives

The inclusivist position is expressed in three major ways. Each holds that Jews, Christians, and Muslims worship and seek to serve the same God and are in some way included in God’s inscrutable saving will—yet the Christian way of worshiping and serving the one God is the clearest and closest to God’s revealed truth about Godself. Frequently the expression Abrahamic Faiths is used to relate the three monotheistic religions through a common father.¹⁰ Again, biblical and historical precedents may be cited to support the inclusivist perspective.¹¹

Roman Catholicism’s Second Vatican Council (1962–65), while definitely affirming that Jews, Christians, and Muslims worship the same God and are embraced in God’s plan for salvation, did not address the thornier issues of the Qur’an and Muhammad.¹² At the same time, the Council held that religions other than the form of Christianity as professed by Roman Catholicism are not on an equal footing with Christianity. These other religions contain many authentic values, although they are mixed with error, and hence need to be purified.¹³

Eastern Orthodox theologians emphasize that God in God’s being is unknowable, but humans see the light of God’s revelation in terms of God’s wisdom and glory throughout creation.¹⁴ Humans are able to do so because they are created in the divine image and likeness. All religions share in testifying to some degree to God’s glory-light-wisdom and in their own ways respond to God through worship and service. So Muslims and Jews worship the same God as do Christians. As may be expected, the Orthodox hold that God has revealed the heart and source of God’s light and wisdom as the Word made flesh (John 1:14) who is the Light of the world (John 8:12) and the Wisdom of God (1 Cor. 1:24).¹⁵ The Ecumenical Patriarch, Bartholomew I, gave the basic Orthodox position: Whether we are Christians, Moslems or Jews, we are children of God and our efforts as peacemakers will be blessed and rewarded by the one God whom we share as common Creator.¹⁶ One contemporary Orthodox theologian summed up the Orthodox view as follows: The salvation of all people, including non-Christians, depends on the great goodness and mercy of the Omniscient and Omnipotent God who desires the salvation of all people. Those who live in faith and virtue, though outside the Church, receive God’s loving grace and salvation. Saint Paul reminds us, ‘O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways!’ (Rom. 11:33).¹⁷

Protestant theologians who take the inclusivist approach often do so on grounds that reflect some agreement with Roman Catholic and Orthodox positions, and on their own grounds.¹⁸ A focus on Genesis 1–2 and John 1:1–14 provides others with a creation-based starting point that moves toward an Orthodox-type focus on the unity of humanity under the gracious sovereignty of the one God who is revealed gradually in cultural contexts, yet with Jesus Christ as the fullest revelation of God.¹⁹ Within the circle of inclusivists are theologians who see Islamic monotheism as rigid and requiring Muslims to submit fatalistically to God while Christianity emphasizes divine grace and love.²⁰ Nevertheless, a number of scholars deeply involved in interreligious dialogue, especially in predominantly Muslim societies, are making significant contributions to deepening understanding of Islam, the Qur’an, and the implications of interfaith cooperation intellectually, socially, and politically. W. Montgomery Watt states his position clearly: Muhammad was a prophet chosen by God for a particular task and also that God was behind the spread of Islam throughout the world, and Not all the ideas [of Muhammad] are true and sound, but by God’s grace he has been enabled to provide millions of men with a better religion than they had before they testified that there is no god but God and that Muhammad is the Messenger of God.²¹ The Anglican bishop Kenneth Cragg holds that Muslims, Jews, and Christians worship the same God, that the Qur’an resonates with the biblical insistence on the oneness of God, and that Muhammad was in some way inspired by God, and he encourages Christians to open and engage the Qur’an.²²

Pluralist Perspectives

Pluralists agree with inclusivists that the three religions (and often all life-affirming religions) worship the same God, but pluralists do not acknowledge that God has granted Christianity the fullest or truest revelation. In other words, all religions are valid journeys to God. Pluralists often propose understandings of God quite different from many other theists, as well as from traditional Jews, Christians, and Muslims.²³ A number of those who hold the perspective have been deeply engaged in traditional Christianity but found it too intellectually or emotionally confining and immaturely focused on particular doctrines or ecclesiastical structures.²⁴ They often move away from a concentration on Christology (doctrines related to the nature and functions of Jesus) as expressed in the traditional creeds and structures of the Christian churches. Instead, holding that they are theocentric, they examine humanity and the human role in the cosmos. They note that people construe God and the gods differently in different times and cultures but that there is always an awareness of an inner yearning to transcend the self. That inner yearning or consciousness may be the constant rather than an ineffable transcendent being called God. For the purposes of our study, such pluralists will aver that the inner yearning and experience for transcendence, sometimes called the Ultimate Concern or God beyond God, is present in men and women and that they seek to externalize it though rituals, traditions, accounts, Scriptures, teachings, and so on. God is the unity that is behind the fragmentation and heterogeneity of the perceived world and of the individual. Therefore, humans seek the same God, and the heroic or seminal figures of a religious tradition are persons who have a significant measure of insight into that unity-transcendence that is within and beyond the person.²⁵

Other pluralists advocate a theocentric rather than christocentric view of God that is unencumbered by the traditional doctrines and rituals and encourages humans to think and act creatively. They emphasize a broad cosmic theology rather than a particularist formulation centered on Jesus as Savior. Religion is seeking truth, and faith is confidence that humans are free to seek and to come to know that which is beyond them. These pluralists admit that there is a transcendent Being but not one of judgment, wrath, and damnation.²⁶ In that theocentric light, all religions share the quest, are limited by their times and cultural loci, and ought to understand deeply their accounts about God as expressive of the unifying cosmic theology and not limited truths. Pluralists answer the question and its corollaries with guarded affirmatives and with the condition that no one religion has a monopoly on knowing God fully, and none is to impose its version of God on others.

THE EXCLUSIVIST PERSPECTIVE answers the basic question and its corollaries with a resounding No. At the same time the exclusivist view rejects the reasons and conclusions of the inclusivist and pluralist positions. For exclusivists, Islam, the Qur’an, and Muhammad are wrong, even tinged with evil. The proper response by Christians, accordingly, is to expose Islam’s errors, contradictions, and alleged designs to dominate the world, then to seek to convert Muslims to Christianity. As a result, exclusivists who open the Qur’an will be alert to finding in it those errors, contradictions, and designs. Inclusivist Christians answer the question about worshiping and serving the same God with a Yes nuanced by holding that the Christian understanding of God takes precedence over Judaism and Islam. An affirmative response to the question, however, raises critical issues for inclusivists: Does saying Yes lead logically to the conclusion that Islam is a/the true religion; that the Qur’an is divinely inspired and presents God’s revelation of truth that might lead to viewing it as scripture; and that Muhammad is a post-Jesus Messenger of God? As inclusivist Christians open the Qur’an, they will enter into a dialogue with themselves about the essentials of Christianity and seek a dialogue with Muslims. Pluralist Christians shift the ground of Christian perspectives from scriptures and Christology to a cosmological theology, proposals to understand God in radically different ways, and address the depths of human experience and aspirations even apart from traditional conceptions of God as a transcendent Being. As pluralists open the Qur’an, they will affirm the universal factors, identify the cultural specifics, and seek to extend universal ethical norms.

To be forthright with readers, I am within the circle of those inclusivist Protestants who answer Yes to the question of whether Jews, Christians, and Muslims worship and seek to serve the same God. I hold that in key areas God’s ways and truth may be discerned in and through Islam, the Qur’an, and Muhammad’s devotion to God. I am still pondering how far and with what reservations and affirmations that response reaches. Therefore, I open the Qur’an as a seeker and listener, inquiring into its message, and asking what that message means personally and for our present and future. Having surveyed some perspectives by non-Muslims, we turn to those who believe that the Qur’an is from God and for the world.

THREE BASIC MUSLIM PERSPECTIVES ON THE QUR’AN

As we study the Qur’an, we will encounter a number of views by Muslims about it, its role in shaping Islam, and its claims on all humanity. Three perspectives are lenses through which Muslims view the Qur’an and even how many believers handle the Book. I offer the perspectives in three long, linked, and layered sentences.

First, the Qur’an is the very word of God transmitted to Muhammad ibn Abd Allah ibn Muttalib by God through the angel Gabriel over the course of twenty-two to twenty-three years (610–32).

Second, Muhammad spoke, recited, proclaimed, and dictated the Revelation in the Arabic language to early Muslims who, in turn, memorized and committed it to writings that were collated into the Book that contains no errors or variants from the original revealed to Muhammad and dictated by him to his Companions and Helpers.

Third, Islam is now the religion of that Book; that is, the Qur’an is both Islam’s framework and the content within that framework so that the Quranic Message orders, instructs, guides, consoles, and energizes the Muslim community while also challenging, inviting, warning, and summoning non-Muslims to hear and obey God’s will or face the consequences.

The perspectives may be called respectively the Qur’an as Revelation, Book, and Criterion. Although each sentence runs through the Qur’an and our engagement with it, each calls for preliminary comment as we prepare to move forward.

THE QUR’AN AS REVELATION

Islamically considered, Muhammad was neither the founder of a religion nor the author of the Qur’an. God established Islam, and God authored the Qur’an. God established Islam when He created spiritual beings, the cosmos, and humans, endowing everything with the capacity to know and serve Him. The gracious and merciful Lord of all has revealed His existence and will to all peoples through nature, events, prophets, and books from the time of Adam until a night toward the end of the month of Ramadan, 610:²⁷

We have indeed revealed the (Message) in the Night of Power. And what will explain to thee what the Night of Power is? The Night of Power is better than ten thousand months. Therein come down the angels and the Spirit by Allah’s permission, on every errand. Peace! This until the rise of Morn! (Surah 97, al-Qadr, Night of Power)

On that night a heavenly event occurred: God caused the Qur’an to descend to the Bait al-Izza, the heaven immediately above the earth. Obedient to God’s command, Gabriel came to Muhammad, the man whom God had been preparing to receive the Revelation, and began to impart to him the content of the Qur’an. The angel commanded the retired merchant to recite, say, and proclaim the Message to his fellow Arabs and to the world. The one Voice in the Qur’an, therefore, is that of the one God. Since that night nature and events still point to the one God, but there will be no further prophets, messengers, or books from God.

Because of his relationship with God through spiritual beings, Muhammad himself became the living model of the totally fulfilled prophet-messenger. His manner of life, words, and actions all pointed to the one God, how that God willed to be obeyed and served, and how the community of believers was to relate to God, one another, and nonbelievers: Ye have indeed in the Messenger of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah, and the Final Day, and who engages much in the praise of Allah (Surah 33:21, Al-Ahzab, The Confederates). The term sunna (also sunnah) means literally custom and usage, and is most often applied to Muhammad. It connotes what he said and did, including what he approved, allowed, or condoned when, under prevailing circumstances, he might well have taken issue with others’ actions, decisions or practices; and what he himself refrained from and disapproved of.²⁸ Muhammad’s sayings, deeds, and conduct gathered from the remembrances of his followers were collected and compiled by scholars in books termed ahadith (sayings and reports). The Hadiths are important as aids in interpreting the Qur’an and the Quranic principles that are the basis of Islamic law (Shari‘ah). Nevertheless, the Qur’an remains the chief authority and interpreter by which all others are judged. Muhammad was given other revelatory words through Gabriel that are not included in the Qur’an. These sayings, authorized by God, were to be spoken by Muhammad when and where he thought appropriate. Those special sayings from God not in the Qur’an are called Hadith Qudsi (also Hadees-e-Qudsi, that is, Pure or Sacred Hadith).²⁹

THE QUR’AN AS Revelation is the Noble or Glorious Book (al-Qur’an al-Karim) of the most authoritative, complete, and never to be surpassed words of God revealed to the most authoritative and final Messenger-Prophet of God.

THE QUR’AN AS BOOK

Traditions about how the Qur’an went from Muhammad’s disclosures to his followers to becoming the official and printed text of Islam are taken up in more detail in chapter 6. The present sketch considers the circumstances under which the Qur’an was revealed to Muhammad, its use during his lifetime, and brief mention of its collation into a book.

Hadith references cited in chapter 6 indicate that Muhammad spoke many of the revelations in the presence of believers when he was in a distinct revelatory state that was preceded by painful ringing in his ears and included profuse perspiration and reverent posture. Others could not hear the angel speaking to him but were aware that he was listening to another presence. God assured him and all who read the Qur’an that Muhammad was not deranged: Thou art not by the grace of thy Lord mad or possessed. Nay, verily for thee is a reward unfailing. And thou (standest) on an exalted standard of character (Surah 68:2–4, al-Qalam, the Pen or Nun). Because he sometimes spoke rapidly, he was cautioned:

Move not thy tongue concerning