The Bible and
the Qur'an Side
by Side
John C. Rankin
[March 6, 2008, a
working draft]
Is it possible
for biblically
rooted Jews and
Christians to
communicate with
Muslims who
believe in the Qur'an?
This is more
than an academic
interest. My
conviction is
that the Gospel
of Jesus Christ
is the basis for
healthy
relationships,
whether at the
personal level,
in local
communities all
the way up to
international
politics. Thus,
in the love of
God, and love of
all neighbors as
myself, I am
deeply
interested in
honoring the
equal humanity
of all people
equally.
And honest
communication is
the basis for
any good
possibilities.
Only if all of
us are able to
define our
terms up front
and honestly,
fully
accountable to
any and all
questions, and
then willing to
listen well to
the terms
defined by the
others.
Biblically rooted Jews and Christians share the belief that the Hebrew Bible is given by
Yahweh Elohim (the Hebrew transliteration for the LORD God), is trustworthy in all it claims, and its text has been faithfully stewarded by the Israelite and Jewish community across four millennia.
The key difference between a Jew and a Christian is the question of the Messiah’s identity.
Christians believe the New Testament is given by the Lord God, is trustworthy in all it claims, including
the centrality
of Jesus as Lord and Messiah
in fulfillment
of the Hebrew
Scriptures, and its text has been faithfully stewarded by the Christian community across two millennia.
Muslims believe that the
Qur’an is revealed by
Allah to the last Prophet, Muhammad, it fulfills
and supersedes the Jewish and Christian Scriptures, is trustworthy in all it claims, and its text has been faithfully stewarded by the Muslim
ummah (community) across its 1400 year history.
In international politics today where Jews, Christians and Muslims interface, the deepest questions are rooted in the interpretations of the Bible and the
Qur’an. In looking carefully at the theological assumptions in place in both, only then can questions of political implications be fully understood and addressed. Any shortcuts in this regard will shortcut political health for all concerned.
From my
perspective as a
Christian, here
are some key
biblical
assumptions,
most succinctly
summed up,
followed by
questions for
the Muslim
ummah to
consider.
_________________
╬
The Bible is the
uniquely true
story line,
defined by the
teachings of
creation, sin
and redemption.
The order of
creation is
located at the
beginning, in
Genesis 1-2, and
is entirely
good; the
reversal of that
order (or sin,
best defined as
broken trust) is
introduced in
Genesis 3; and
the order of
redemption (a
word which means
to buy back out
of slavery to
sin) is
introduced also
in Genesis 3;
the battle
between sin and
redemption lasts
until Revelation
20 when
redemption --
provided in the
death,
resurrection,
ascension and
second coming of
Jesus --
triumphs, and in
Revelation 21
the new heavens
and new earth
arrive.
╬ In
music theory, it
is equilibrium,
tension and
resolution which
produces beauty
and
satisfaction in
the human soul,
and serves as a
predicate for
worship; and
which is
parallel to the
reality of
creation, sin
and redemption.
-
Does the
Qur'an
have any
unique
story line
within it,
any
definition
of a good
order of
creation,
any
definition
of how sin
or broken
trust came
to pass,
and any
definition
of
redemption
and how it
is
accomplished?
In Surah 1
(Al
Fatihah
or "The
Opening"),
being
theologically
definitive
for the
whole
Qur'an, we
find no
definition
of an
order of
creation
unpolluted
by sin or
broken
trust, and
indeed,
the
presence
of
judgment
and wrath
are both
present in
"The
Opening."
Is there
some other
place in
Islam
where the
good order
of
creation
is
proactively
defined?
Is it
likewise
assumed?
-
What does
the Qur'an
say about
music if
anything,
why is
there no
music in
Muslim
worship?
╬
There are
ten positive
assumptions in
the biblical
order of
creation
which define
everything there
is to know, out
of which flows
the six
pillars of
biblical power,
four in the
order of
creation and two
in the order of
redemption, and
which in sum
produce
the six
pillars of
honest politics.
-
Does the
Qur'an
have any
parallel
proactive
foundation?
╬
First,
the biblical
order of
creation has a
positive view of
God's nature,
the Creator,
Yahweh
Elohim,
who in his name
is greater than
space, time and
number -- this
being the source
of his
Trinitarian
nature as
fulfilled
in the New
Testament. The
Three who are
One reflects
Diversity in
service to
Unity, the
necessary glue
for marriage and
the necessary
checks and
balances on
power for any
healthy social
order.
Yahweh Elohim's
power is
unlimited, and
his nature is
the power to
give blessings
to all people. This
power to give is
also reflected by
Jesus in his
various
statements
concerning the
Golden Rule --
treat all others
as you wish to
be treated
yourselves, Jew
or Gentile.
╬
The power to
give
is the first of
the six pillars
of biblical
power, and hence
the first of the
six pillars of
honest politics,
where:
The power to
give affirms
that the
unalienable
rights given by
the Creator
belong to all
people equally,
and leaders in
human government
should serve
such a gift.
-
In the
Qur'anic
understanding
of
Allah,
does his
name
indicate
that he is
greater
than
space,
time and
number? Or
is he
better
understood
as
singular
in nature,
"without
companions"
as the
Qur'an
notes
often,
thus a
"monad."
If
Allah
is
singular,
how can he
be greater
than the
concept of
number?
And how
can a
monad
deity have
any checks
and
balances
within
himself
for
marriage
and the
social
order to
learn
from? Does
this mean
that
Allah
and Islam
equal
unity
without
diversity? Does the Qur'an
have any
parallel
to the
Golden
Rule
toward
those
outside
the Muslim
ummah?
-
Is there
anything
unattractive
in the
first
pillar of
honest
politics
to the
Muslim
ummah,
and if
not, does
the Qur'an
proactively
define any
parallel
to this
first
pillar?
╬
Second, the
biblical order
of creation has
a positive view
of communication,
where
Yahweh Elohim
reveals himself
with integrity,
beginning with
the proactive
words, "Let
there be light."
The Word of God
reveals truth
for all to
understand
Yahweh Elohim's
will, the nature
of his creation,
and our place in
it. The Word of
God comes by the
power of the
Holy Spirit
through members
of the covenant
community, and
is trustworthy
in all it
claims, as
Yahweh
Elohim
is consistently
communicating
with his people.
In the Gospel of
John, we learn
that Jesus is
the Word, the
Communication (logos
in the Greek),
Jesus is God in
human form, and
comes to us as
the Light and
Life, able to
relate to us
personally,
giving the right
for all people
to become
children of God.
In the Bible,
light and
darkness are
defined in three
capacities where
darkness by
definition flees
the light --
physics, ethics
and the
spiritual
warfare between
Jesus as the
Light of the
world, and Satan
as the prince of
darkness.
╬
The
power to live in
the light
is the second
of the six
pillars of
biblical power,
and hence the
second of the
six pillars of
honest politics,
where:
The power to
live in the
light means
leaders in human
government at
every level
should be as
fully
transparent as
possible.
-
What is
the nature
of
Allah
and light
in the
Qur'an, is
the will
of Allah
transparently
communicated
to all
people in
proactive
terms, and
is Allah
powerful
enough to
come into
the midst
of his
creation,
as does
Yahweh
Elohim
in the
incarnation
of Jesus?
-
The Qur'an
claims to
be the
very words
of
Allah,
written in
eternity
in Arabic,
but
without
any human
involvement,
thus
authenticating
it, as its
114 surahs
are
dictated
by the
angel
Jibril
to
Muhammad.
Is this a
form of
communication
congruent
with a
Creator
who wants
to relate
to us, of
a healthy
human
nature?
And if the
Qur'an is
perfect as
written in
eternity,
why the
doctrine
of
abrogation
where
Allah
makes
changes to
prior
revelation?
-
Is there
anything
unattractive
in the
second
pillar of
honest
politics
to the
Muslim
ummah,
and if
not, does
the Qur'an
proactively
define any
parallel
to this
second
pillar?
╬
Third,
the biblical
order of
creation has a
positive view of
human nature,
where all people
are made in the
image of God, as
the crown and
purpose for his
creation, where
men and women
equally rule
over and steward
Yahweh Elohim's
creation, where
in our finite
persons we were
made to reflect
the good
qualities of the
infinite
Creator, made
for peace,
order, stability
and hope, to
live, to love,
to laugh and to
learn.
-
How does
the Qur'an
view human
nature, as
the crown
of
Allah's
creation,
or in some
other
capacity?
╬
Fourth,
the biblical
order of
creation has a
positive view of
human freedom,
reflecting the
first words of
God spoken to
Adam, where the
metaphor of an
unlimited menu
of good choices
defines the
nature of human
freedom. Set
next to this
menu is one
prohibited fruit
which leads to
death, creating
a boundary to
true freedom.
Thus, a level
playing field
between truth
and falsehood,
between good and
evil, between
life and death
are defined
honestly, so
that the good
can be chosen,
but not forced;
and Jesus
reflects this
level playing
field in
allowing his
enemies to rake
him over the
coals with their
toughest
questions. This
proactive power
of informed
choice is unique
to the Bible,
and is present
in no pagan or
secular
construct. Truth
is confident
enough to allow
falsehood to be
measured in the
open and side by
side.
╬
The power of
informed choice
is the third
of the six
pillars of
biblical power,
and hence the
third of the six
pillars of
honest politics,
where:
The power of
informed choice
is rooted in an
honest
definition of
terms in
political
debate,
providing a
level playing
field for all
ideas to be
heard equally,
apart from which
political
freedom is not
possible.
-
Does the
Qur'an
have any
proactive
concept of
human
freedom
parallel
to the
unlimited
menu of
good
choices,
where
terms of
truth and
falsehood
can be
defined
accurately,
of a level
playing
field for
all
different
claims to
truth be
compared
side by
side? In
Surah 2 (Al
Baqarah
or "The
Heifer"),
v. 256
says, "Let
there be
no
compulsion
in
religion:
truth
stands our
clear from
error."
This is a
good
concern,
but this
language
is also a
double
negative,
reactively
posed.
Does the Qur'an
have a
simple
positive
for human
freedom?
-
Is there
anything
unattractive
in the
third
pillar of
honest
politics
to the
Muslim
ummah,
and if
not, does
the Qur'an
proactively
define any
parallel
to this
third
pillar?
╬
Fifth, the
biblical order
of creation has
a positive view
of hard
questions,
an
assumption in
place when
Yahweh Elohim
gave man and
woman
stewardship over
the planet, to
cultivate and
care for it – an
endlessly
delightful
learning process
in his presence.
In the face of
sin, one
powerful way to
overcome
distrust is by
the passion to
ask the
questions that
are most
difficult or
painful, in the
presence of God
and one another.
This love of
hard questions
is celebrated
consistently
throughout the
Bible, questions
posed of God and
one another, it
is the height of
the rabbinic
teaching ethos
where the posing
of questions is
the starting
point for
learning, and
Jesus reflected
this ethos more
than anyone else
in history.
╬
The power to
love hard
questions is
the fourth of
the six pillars
of biblical
power, and hence
the fourth of
the six pillars
of honest
politics:
The power to
love hard
questions is
in place when
political
leaders honor
and answer those
who pose them
the toughest
questions.
-
Does the
Qur'an
have any
proactive
and
open-ended
love of
hard
questions
able to be
posed of
Allah
and fellow
Muslims,
any
parallel
to the
rabbinic
teaching
ethos, or
does it
place
limits on
which
questions
may be
posed,
when,
where and
of whom?
-
Is there
anything
unattractive
in the
fourth
pillar of
honest
politics
to the
Muslim
ummah,
and if
not, does
the Qur'an
proactively
define any
parallel
to this
fourth
pillar?
╬
Sixth, the
biblical order
of creation has
a positive view
of human
sexuality,
where men and
women are full
equals and
complements as
image-bearers of
God, joint
stewards of the
creation, and
joint heirs of
eternal life.
Healthy human
sexuality is
rooted in
chastity outside
of marriage, and
fidelity within
the marriage of
one man and one
woman for one
lifetime, where
diversity is in
service to
unity.
-
Does the
Qur'an
treat
women as
full
equals to
men in the
sight of
Allah,
and can
polygamous
marriage
serve
diversity
in service
to unity?
╬
Seventh, the
biblical order
of creation has
a positive view
of science and
the scientific
method,
where Genesis 1
treats the sun,
moon and stars
as inanimate
objects, as
opposed to pagan
deities; and
from there on,
the Bible views
creation as it
is, consistent
always with
scientific
observation. The
law of Moses
provides the
ethical basis
for the
scientific
method,
specifically
here in terms of
the principle of
falsification in
its treatment of
the requisites
for a true
prophet. The
historical,
geographical and
observational
claims of the
Bible are
repeatedly and
relentlessly
confirmed by the
discipline of
archeology.
-
Does the
Qur'an
have a
proactive
parallel
for a
positive
view of
science
and the
scientific
method,
and what
place does
archeology
play in
sustaining
its
claims?
╬
Eighth, the
biblical order
of creation has
a positive view
of verifiable
history,
where beginning
with Adam and
Eve, the
biblical
revelation is
always ratified
by eye-witnesses
all the way up
to Jesus, and
then from Jesus
to the end of
the New
Testament;
indeed, when
Jesus appeared,
he did so in
accordance with
the continual
witness of
millennia worth
of recorded
history. The
western
commitment to
verifiable
history is
rooted in how
the Bible views
itself. This
commitment to
history has
informed all
Hebrew, Jewish
and Christian
scholarship
across the
millennia.
-
Can the
Qur'an
root
itself in
verifiable
history?
For
example,
the Qur'an
has no
historical
story line
within
itself,
except for
portions
borrowed
from the
Bible,
often out
of
historical
context,
and it
also
quotes
Gnostic
pseudepigrapha
as
historical,
as though
they were
part of
the Bible
which they
are not.
The Qur'an
declares
that the
Bible
translations
used by
Jews and
Christians
have been
corrupted,
as it
treats all
which
precedes
Muhammad
as "period
of
ignorance."
Thus, only
that which
the Qur'an
says is of
the Bible
is really
of the
Bible. But
what is
the
historical
basis for
such
claims?
What
eye-witnesses
or
ear-witnesses
were there
to
Muhammad's
experience
of
Allah's
words
being
revealed
through
the angel
Jibril?
Indeed, it
is in
Muhammad's
word alone
that
Muslims
place
their
trust, and
not in
thousands
of years
worth of
eye-witness
history as
do the
Jews and
Christian.
-
The Qur'an
cannot be
interpreted,
it is
said,
apart from
the Hadith,
the
eye-witness
stories
about
Muhammad's
life,
given by
his
companions.
More than
a century
after
Muhammad's
death,
there were
some
300,000 of
these
ahadith in
circulation,
and
through a
most
rigorous
and
honorable
process of
verifiable
history,
Sahih al-Bukhari
traced all
their
chains of
custody,
and
reduced
the
authentic
ahadith to
some 7,525
(and the
Shi'a
reduced
them even
further).
This is
spoken of
as an
entirely
human
project.
But if so,
does not
the Qur'an
depend on
fallible
human
involvement,
as Islam
has
charged
concerning
the Jewish
and
Christian
Bibles,
and if the
ethics of
verifiable
history
are used
for the
Hadith,
why not
also for
the Qur'an?
╬
Ninth, the
biblical order
of creation has
a positive view
of covenantal
law, where
Yahweh Elohim
first holds
himself
accountable to
being just and
fair and loving,
before he
requires man and
woman to obey
his laws;
covenantal law
on this basis is
a bulwark
against human
despotic
governments.
-
Does the
Qur'an
have any
parallel
concept to
biblical
covenantal
law?
╬
Tenth, the
biblical order
of creation has
a positive view
of unalienable
rights and the
First Amendment,
