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File Size: 18436 KB
Print Length: 394 pages
Publisher: Lexington Books (August 15, 2018)
Publication Date: September 15, 2018
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B07GM2T3L8
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I cannot imagine giving a higher recommendation to any book! It is brilliant and ground-breaking.Exercising his considerable expertise as a linguist, Islamicist, and Christian theologian, Mark Durie carefully analyzes the semantic and theological relationship of the Qur'an and the Bible. Through extensive examination of word use, phrases and theological content of Quranic texts in Arabic, Durie examines the precise nature of the influence that the Bible has on the Qur'an, which arose in a very different cultural and religious milieu nearly 600 years after the writing of the last books of the New Testament.Though Christians have argued for centuries that the theological content of the Qur’an represents a radical break from the worldview and teachings of the Bible, this reviewer is unaware of any previously published analysis of the Arabic text of the Qur’an that demonstrates the validity of this contention in such a clear and compelling way as this book.A number of contemporary Christian scholars of Islam have written extensively seeking to demonstrate that the understanding of God, of morals, of biblical stories, and of prophethood, etc., found in the Qur’an, display remarkable dependence on the biblical traditions. They are seeking to validate the centuries old Muslim claim that Muhammad and the Qur’an stands solidly in the line of the biblical prophets.Durie carefully analyzes these claims and by means of a meticulous and pain-staking analysis of the Arabic text of the Qur’an, demonstrates that the thought world and values of the Qur’an are, in fact, unrelated in any meaningful way, to those of the Bible. They Qur’an inherits nothing of significance from the Bible. All that the Qur’an has that comes from the Bible are words, people and stories, which are radically repurposed in the Qur’an.Many Muslims and Christians speak readily of Judaism, Christianity and Islam being the three “Abrahamic religionsâ€. By this, they mean that all three religions come from the same cultural and theological milieu in the Middle East. The Qur’an and its Biblical Reflexes soundly refutes this idea.Durie demonstrates, through an innovative and thorough linguistic and theological analysis of the Qur’an, that the Quranic understanding of God, of prophethood, of justice, of covenant, of sin, of the fall of Adam, and so on, owe nothing at all to the biblical tradition preserved in Judaism and Christianity. On all these topics, and more, the Qur’an has creatively come up with a new and unique set of ideas that bear no relationship to those of the Biblical world and its teachings. We can only speak accurately of two Abrahamic religions, and of Islam, which unsuccessfully claims to be inherited from their thought world and values. There are only two Abrahamic religions, not three.Durie’s study take the innovative step of analyzing the progression of ideas in the Qur’an without any reference to the Muslim biography of Muhammad (the Sira) that provide the contexts for understanding of the Qur’an in light of the timeline of Muhammad’s life as a messenger, from 610-632 C.E. In my own teaching of the Qur’an I have understood the development in the thinking of the Qur’an’s messenger by reading the surahs of the Qur’an in the context of the Messenger’s life and career. Such a reading is standard practice in Quranic studies, by both Muslims and non-Muslims.Given what Durie believes to be compelling evidence that the historical value of the biography of Muhammad must be seriously questioned, he proceeds to layout a developmental sequence in the surahs based purely on his analysis of the actual texts of the Qur’an and what they reference and the telling phrases and words that appear at various places in the development of the Messenger’s thinking within the Qur’an. Nevertheless, it appears to me that the timeline that Durie arrives at through linguistic analysis of the Arabic text, for the developmental sequence of the surahs, correlates quite closely with the timeline that the Sira suggests.A few final observations and comments:1. Even though Durie analyzes the Arabic text of the Qur’an throughout, his use of transliteration makes his entire analysis accessible to non-Arabic speakers. This means that non-Arabic fluent readers can follow and wrestle with his argument without any difficulty. In fact, given the complexity of the material that Durie is handling, this book is remarkably readable!2. It is my hope that all Christians who are working among Muslims will take the time to read this analysis. While I expect that few will agree with every single point of his analysis, we must all honestly grapple with the rigor of Durie’s analysis and the compelling nature of his conclusions.3. It is my hope that Muslim Quranic scholars and educated English-speaking Muslims will read this book. With gentle, careful and penetrating analysis, Durie challenges many “sacred†beliefs about where the Qur’an originates from. May this book soon be translated into Arabic!4. This work is truly ground breaking. I hope that this book will lead to a plethora of future studies of the Qur’an, and of its relationship to the Jewish and Christian Scriptures, that will illuminate and expose much that has passed for accepted truth in both Quranic studies and in Islamic studies more generally.5. From now on, anyone researching the meaning and origins of the Qur’an will have to deal with Durie’s ground-breaking analysis.
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