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The Qur'an in Context: A Christian Exploration
For most Westerners, the Qur'an is a deeply foreign book. Christians who venture within this sacred scripture of Islam encounter a world where echoes of biblical figures and themes resound. But the Qur'an speaks in accents and forms that defy our expectations. For it captures an oral recitation of an open-ended drama, one rooted in seventh-century Arabia. Its context of people, events and ideas strikes us not only as poetically allusive but as enigmatic. And yet the Qur'an and its contested interpretations scroll in shadowed text between the headlines of our daily news. In The Qur'an in Context Mark Anderson offers a gateway into the original world and worldview of the Qur'an. With keen attention to the Qur'an's character, reception and theology, he opens up a hermeneutical space for Christians and others to engage its fabric of religious claims. The Qur'an's theology, anthropology, soteriology, spirituality as well as its portrayal of Jesus are all carefully examined. Finally, the Qur'an's claim to be the Bible's sequel is probed and evaluated. Forthright in Christian conviction and yet sympathetically open to dialogue, The Qur'an in Context is a reliable guide for those who want to explore the holy book of Islam in its varied facets.
- GenresIslamTheologyNonfiction
341 pages, Paperback
Published September 12, 2016
19 people are currently reading
107 people want to read
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Displaying 1 - 7 of 7 reviews
July 7, 2017
In this book, Mark Robert Anderson has perhaps offered the strongest and most well-informed Christian assessment of the Qur'an that I've yet come across, in terms of its thoroughness, focus, and scope.
Anderson is well-acquainted with scholarly discussions about the Qur'an (though gives comparatively little attention to Islamic scholarship as such, which is the book's greatest weakness - some of his interpretations, while I think them sometimes plausible and sometimes even compelling, may not be readily accepted by Muslim readers without more engagement there).
He situates the Qur'an firmly against its Late Antique Arabian context, and is thereby able to explain many of its features. Anderson writes graciously and, for the most part, fairly (though there are some points at which he could have been a bit more charitable), but never shies away from comparing the Qur'an and the Bible, highlighting many similarities but equally many deep differences beneath the similarities.
Noteworthy is that Anderson's focus is kept fairly strictly on the Qur'an, not on other (generally later) sources that have also shaped the popular Muslim imagination. And a key theme is his contention that, while the Qur'an rejects many aspects of pre-Islamic Arabian religiosity, it nevertheless presents "a God resembling the noble Arab of pre-Islamic times, haughty in his refusal to submit or humble himself."
That said, this book is essential reading for every Christian, every Muslim, and everyone interested in Christian-Muslim dialogue.
Anderson is well-acquainted with scholarly discussions about the Qur'an (though gives comparatively little attention to Islamic scholarship as such, which is the book's greatest weakness - some of his interpretations, while I think them sometimes plausible and sometimes even compelling, may not be readily accepted by Muslim readers without more engagement there).
He situates the Qur'an firmly against its Late Antique Arabian context, and is thereby able to explain many of its features. Anderson writes graciously and, for the most part, fairly (though there are some points at which he could have been a bit more charitable), but never shies away from comparing the Qur'an and the Bible, highlighting many similarities but equally many deep differences beneath the similarities.
Noteworthy is that Anderson's focus is kept fairly strictly on the Qur'an, not on other (generally later) sources that have also shaped the popular Muslim imagination. And a key theme is his contention that, while the Qur'an rejects many aspects of pre-Islamic Arabian religiosity, it nevertheless presents "a God resembling the noble Arab of pre-Islamic times, haughty in his refusal to submit or humble himself."
That said, this book is essential reading for every Christian, every Muslim, and everyone interested in Christian-Muslim dialogue.
April 13, 2017
I would give Anderson's book a resounding 5-stars for its scholarship, graciousness, and pastoral sensitivity. More than anything else I've read, he brings a critical and well-informed lens to a serious study of the Qur'anic texts and historical claims, while being honest about his own Christian-Reformed perspective. Though he levels serious critique at the Qur'anic perspective on the world, he never does so in an overly-polemic or argumentative way, and is instead deeply sympathetic to the Muslim reader/listener/believer. This, probably even more so than the context (which is significant in itself) is why I recommend this book.
The final 4-star rating is only because the book is not particularly accessible for the general audience. Anderson is a serious academic, and this reads like a thesis/dissertation more than a book for the lay-person. As a serious reader, it still took me quite a while to get through. The chapters are dense and full of footnotes, which while helpful for intense study, can also be a drain. The reader should know this before diving in.
So, overall, I still highly recommend this book for any minister/pastor/religion student who wants a serious look at the similarities and differences of the Biblical/Qur'anic perspectives on the world. In addition, Anderson threads a very helpful discussion of the historical context in which the Qur'an was born throughout the entire book, which brings a level of nuance and scholarship to this work that is not as obvious in some more popular-level writings. I'm glad I read it, and it will proudly remain on my shelf.
The final 4-star rating is only because the book is not particularly accessible for the general audience. Anderson is a serious academic, and this reads like a thesis/dissertation more than a book for the lay-person. As a serious reader, it still took me quite a while to get through. The chapters are dense and full of footnotes, which while helpful for intense study, can also be a drain. The reader should know this before diving in.
So, overall, I still highly recommend this book for any minister/pastor/religion student who wants a serious look at the similarities and differences of the Biblical/Qur'anic perspectives on the world. In addition, Anderson threads a very helpful discussion of the historical context in which the Qur'an was born throughout the entire book, which brings a level of nuance and scholarship to this work that is not as obvious in some more popular-level writings. I'm glad I read it, and it will proudly remain on my shelf.
March 19, 2021
Wow! I have a new go-to recommendation for the Christian reader seeking to better understand Islam/the Qur'an. This is an incisive summary of the message of the Qur'an presented for the Christian reader in dialogue with biblical theology. Anderson does a remarkable job of drawing out key themes of the Qur'an and situating its message in historical context in a way that helps it make sense to the modern, western, Christian reader. This will grow your understanding. But he pulls no punches in assessing the Qur'an's claims in relation to biblical theology, allowing for an even-handed but forthright assessment of the two books.
July 16, 2017
Summary: A study by a Christian theologian of the Qu’ran in its seventh century AD context exploring its teachings in relation to Christian teaching, noting both similarities and points of divergence in the hope of encouraging open and honest dialogue between adherents of these two faiths.
There is a strand of public discourse, drawing both upon the ideas of Samuel Huntington’s The Clash of Civilizations, and incidents of terror, that propose that there is a war or clash between Islam and the West, or at least between elements of Islamic cultures and the west. Then there are others who pursue perhaps a quieter conversation proposing that given the clashes that have occurred and a desire to maintain and protect a pluralist society recognizing freedom of conscience and belief, that some effort needs to be made between Christians and Muslims to find common ground. The most newsworthy was a statement by a group of Muslim clerics, “A Common Word,” with responses from other major religious bodies, calling for interfaith dialogue and action based on commonly shared teachings around the love of God and neighbor.
Some who would take the former view criticize, in my view justly, some of the efforts of dialogue that minimize or altogether mute differences or take at face value assertions about Islam without careful textual study. In The Qu’ran in Context Mark Robert Anderson offers a resource grounded in a Christian perspective that seeks to read the Qu’ran both sympathetically in its seventh century AD context, delineating its teachings, noting both similarities with Christian teaching and places where these diverge. He writes:
“My goal of encouraging dialogue should need little justification from a Christian
perspective. The psalmist says how pleased God is when brothers and sisters live together peaceably and the New Testament calls us to do all we can to be at peace with everyone (Ps 133:1-3, Rom 12:18, Heb 12:14). In our global village, that demands dialogue.
But true dialogue does not deny or minimize difference. Rather, it begins with an honest acknowledgement of difference no less than similarity. Without that, we cannot be truly heard and understood. Using the term neighbor in its broadest sense, Jesus commands us to treat our neighbor as we want her to treat us (Mt 7:12; cf. Lk 10:25-37). Paul also counsels us to do good to everyone, Christian or not (Gal 6:10). So we lovingly speak what we hold to be true and graciously listen as our Muslim brother or sister does likewise. And we remain ready, as Peter charges us, to offer a defense to anyone who seeks the reason for our hope, doing so with gentleness and reverence (1 Pet 3:15-16). So our truth telling is to be marked always by kindness and honor for our partner in dialogue—as a Thou, not an It, in Martin Buber’s terms.”
Anderson proceeds along the following lines to do this. Part One of his book looks at the origins of the Qu’ran and the history of Muhammad and his context. It is particularly fascinating to understand the tribal rivalries of the Arabian peninsula in this time and the mix of pagan religion and contexts with Jews and Christians through trade.
Part Two is the longest part and considers what Anderson calls the “Qu’ranic Worldview.” He explores the Qu’ran’s teaching about God, God’s immanence and transcendence, and justice and mercy. He explores Adam’s creation in an extra-terrestrial garden, and his fall, with Satan, and humanity’s reprieve from the judgment of God. He explores the concepts of sin and salvation, the ideas of prophethood, scripture, and revelation, and the devotional, social, and political dimensions of Qu’ranic spirituality. While noting points of similarity, he also contrasts the aloofness of God, the absence of grace, and the differing ways the two faiths engage the political realm, among a host of other differences.
Part Three focuses on Jesus in the Qu’ran: his origins and person, his words and works, his death, and the community he established. He shows how Jesus is both exalted and marginalized such that the supremacy of Muhammad as prophet is maintained. In particular, it highlights bizarre instances of miraculous works by the child Jesus, while showing him deferring to the disciples as an adult. He also explores the conflicting claims he finds in the Qu’ran about the death of Jesus.
Part Four then summarizes the discussion and explores the relation of Bible and Qu’ran, including the claim that the differences between the two may be accounted for by intentional distortions and falsifications by both Jews and Christians (even though these two were opposed to one another for most of the relevant history). He notes three critical biblical themes running through both testaments and contrasts these with the Qu’ran:
--Friendship with God
--The free grace of God
--The humility of God
One place where I could see this work facing criticism is the approach, which Anderson, drawing on N. T. Wright, calls critical realism, approaching the text in its historic context and prevailing worldview. He does not ignore Muslim interpretive traditions, particularly where they differ from his reading of the text, but does significantly background these, while admitting evangelical and reformed presuppositions in reading the Christian scriptures. I suspect this may work fine where lay evangelicals are in dialogue with lay Muslims where the focus is comparative study of texts and discussion, but would be much more nuanced between scholars of both faiths, whose understandings are shaped by a millenia or more of interpretive tradition as well as study of the text in its context.
However, I would commend this as a helpful resource for interfaith discussions in universities and community contexts. It models both grace and forthrightness of approach without a combative spirit. While trying to meet the Qu’ran on its own terms, it doesn’t pretend to be less than what it is, “a Christian exploration.” Also, it demonstrates another truth often discovered through interfaith conversations: that participants may come to a deeper grasp of the contours of their own faith, as well as that of the other, through these encounters.
Might we avert the much touted clash of civilizations? That remains to be seen. Certainly, there will be violence in the name of religion. What Anderson’s book gives us is a picture of the real work and perhaps the harder struggle that must take place if adherents of Christianity and Islam are truly to understand each other’s sacred scriptures and beliefs, to find ways to co-exist, rather than to fight and seek to dominate each other.
There is a strand of public discourse, drawing both upon the ideas of Samuel Huntington’s The Clash of Civilizations, and incidents of terror, that propose that there is a war or clash between Islam and the West, or at least between elements of Islamic cultures and the west. Then there are others who pursue perhaps a quieter conversation proposing that given the clashes that have occurred and a desire to maintain and protect a pluralist society recognizing freedom of conscience and belief, that some effort needs to be made between Christians and Muslims to find common ground. The most newsworthy was a statement by a group of Muslim clerics, “A Common Word,” with responses from other major religious bodies, calling for interfaith dialogue and action based on commonly shared teachings around the love of God and neighbor.
Some who would take the former view criticize, in my view justly, some of the efforts of dialogue that minimize or altogether mute differences or take at face value assertions about Islam without careful textual study. In The Qu’ran in Context Mark Robert Anderson offers a resource grounded in a Christian perspective that seeks to read the Qu’ran both sympathetically in its seventh century AD context, delineating its teachings, noting both similarities with Christian teaching and places where these diverge. He writes:
“My goal of encouraging dialogue should need little justification from a Christian
perspective. The psalmist says how pleased God is when brothers and sisters live together peaceably and the New Testament calls us to do all we can to be at peace with everyone (Ps 133:1-3, Rom 12:18, Heb 12:14). In our global village, that demands dialogue.
But true dialogue does not deny or minimize difference. Rather, it begins with an honest acknowledgement of difference no less than similarity. Without that, we cannot be truly heard and understood. Using the term neighbor in its broadest sense, Jesus commands us to treat our neighbor as we want her to treat us (Mt 7:12; cf. Lk 10:25-37). Paul also counsels us to do good to everyone, Christian or not (Gal 6:10). So we lovingly speak what we hold to be true and graciously listen as our Muslim brother or sister does likewise. And we remain ready, as Peter charges us, to offer a defense to anyone who seeks the reason for our hope, doing so with gentleness and reverence (1 Pet 3:15-16). So our truth telling is to be marked always by kindness and honor for our partner in dialogue—as a Thou, not an It, in Martin Buber’s terms.”
Anderson proceeds along the following lines to do this. Part One of his book looks at the origins of the Qu’ran and the history of Muhammad and his context. It is particularly fascinating to understand the tribal rivalries of the Arabian peninsula in this time and the mix of pagan religion and contexts with Jews and Christians through trade.
Part Two is the longest part and considers what Anderson calls the “Qu’ranic Worldview.” He explores the Qu’ran’s teaching about God, God’s immanence and transcendence, and justice and mercy. He explores Adam’s creation in an extra-terrestrial garden, and his fall, with Satan, and humanity’s reprieve from the judgment of God. He explores the concepts of sin and salvation, the ideas of prophethood, scripture, and revelation, and the devotional, social, and political dimensions of Qu’ranic spirituality. While noting points of similarity, he also contrasts the aloofness of God, the absence of grace, and the differing ways the two faiths engage the political realm, among a host of other differences.
Part Three focuses on Jesus in the Qu’ran: his origins and person, his words and works, his death, and the community he established. He shows how Jesus is both exalted and marginalized such that the supremacy of Muhammad as prophet is maintained. In particular, it highlights bizarre instances of miraculous works by the child Jesus, while showing him deferring to the disciples as an adult. He also explores the conflicting claims he finds in the Qu’ran about the death of Jesus.
Part Four then summarizes the discussion and explores the relation of Bible and Qu’ran, including the claim that the differences between the two may be accounted for by intentional distortions and falsifications by both Jews and Christians (even though these two were opposed to one another for most of the relevant history). He notes three critical biblical themes running through both testaments and contrasts these with the Qu’ran:
--Friendship with God
--The free grace of God
--The humility of God
One place where I could see this work facing criticism is the approach, which Anderson, drawing on N. T. Wright, calls critical realism, approaching the text in its historic context and prevailing worldview. He does not ignore Muslim interpretive traditions, particularly where they differ from his reading of the text, but does significantly background these, while admitting evangelical and reformed presuppositions in reading the Christian scriptures. I suspect this may work fine where lay evangelicals are in dialogue with lay Muslims where the focus is comparative study of texts and discussion, but would be much more nuanced between scholars of both faiths, whose understandings are shaped by a millenia or more of interpretive tradition as well as study of the text in its context.
However, I would commend this as a helpful resource for interfaith discussions in universities and community contexts. It models both grace and forthrightness of approach without a combative spirit. While trying to meet the Qu’ran on its own terms, it doesn’t pretend to be less than what it is, “a Christian exploration.” Also, it demonstrates another truth often discovered through interfaith conversations: that participants may come to a deeper grasp of the contours of their own faith, as well as that of the other, through these encounters.
Might we avert the much touted clash of civilizations? That remains to be seen. Certainly, there will be violence in the name of religion. What Anderson’s book gives us is a picture of the real work and perhaps the harder struggle that must take place if adherents of Christianity and Islam are truly to understand each other’s sacred scriptures and beliefs, to find ways to co-exist, rather than to fight and seek to dominate each other.
June 2, 2025
How should Christians view and consider the Qu’ran and Islam?
The relationship between Christianity and Islam has been tempestuous, to say the least, for generations. Some wish to maximize the differences between the two belief systems, with often malevolent or less than charitable motivations for doing so. Others, perhaps motivated by a more charitable or ecumenical spirit, want to minimize the differences between the two.
And so Mark Robert Anderson has provided a great service for Christians in The Qu’ran in Context: A Christian Exploration (galley received as part of early review program). He is well versed in Islamic studies; his respect for the history of Islam and the Qu’ran is manifest in his exposition. But his respect for that heritage compels him to well address the very different perspectives behind the Qu’ran compared to what is expressed in Judaism and Christianity.
The author began by introducing the Qu’ran and how Christians should approach it. He then spoke of Muhammad, the beginnings of Islam, and the context in which Islam began. He described an Arab world still saturated in paganism but highly influenced by Jewish and Christian ideas, with the Byzantine and Sassanid Empires still alive, active, and justifying themselves in terms of war and conflict in religious terms. Muhammad would tend to consider more extra-canonical works of the latter religions and does not seem to reinterpret their Scriptures; his polemic is mostly directed against the pagans of his day.
The author then considered the Qu’ran in light of a series of theological and doctrinal matters: God’s immanence and transcendence, justice and mercy, Adam and his fall, divine relief, sin and salvation, prophets, Scriptures, and Revelation, devotional and social dimensions, and political dimensions. Throughout he suggests how pre-Islamic understandings of nobility inform much of the basic attitudes towards these matters, and thus how Allah tends to remain transcendently remote and concerned very much more with who is a part of, or not a part of, the umma (community) when it comes to matters of justice and mercy, how Adam is seen as having lived in another world, and not having nearly as much belief in human depravity as in Christianity, and addresses many other similar matters. In all these things the author compares and contrasts the presentation of such matters in the Qu’ran with the Jewish and Christian understandings rooted in the Hebrew Bible and the New Testament.
Then the author considered the portrayal of Jesus in the Qu’ran: His origins and person, His words and work, His death, what happened afterward, and Jesus’ community and Scripture. For all the professions of honoring Jesus, the author demonstrated, Muhammad and the Qu’ran do not speak much of Him. The portrayal of Jesus is very much in contrast with what can be found in the pages of the New Testament. Despite protestations to the contrary, promoted by both Christians and Muslims, the author well demonstrated how the strongest evidence in the Qu’ran leads to an understanding that Jesus did, indeed, suffer death, and he also shows how this complicates the picture presented of Jesus. And, of course, he throughout makes the comparison and contrast with the portrayal of Jesus in the New Testament and as understood by Christians.
The author concluded by considering how Christians can well respond to the Qu’ran and Muslims. He persuasively argued how the Qu’ran cannot meaningfully be considered the sequel to the Bible, for the portrayals of God, Jesus, the Spirit, the relationship between God and humanity, sin, justice and righteousness, etc. are quite different. He well contrasted the difference between Judaism and Christianity with the differences between Judaism/Christianity and Islam: Christianity very much bears the marks of descent from Judaism and the influence of the Old Testament in far more profound ways than anything seen in the Qu’ran with Islam. Where there are points of connection, as with Abraham and Ishmael, the stories tend to get radically re-told. The author well demonstrated how the common claim of textual corruption from Muslims has always been difficult to sustain and remains all the more so.
In this way the author well and persuasively shows why we should resist the temptations to fully maximize or minimize the differences between Christianity and Islam: the differences are real but should be discussed with honesty, integrity, and a spirit of charity and respect. It will not do any good to overstate the differences and cast aspersions against Muslims or to understate the differences and act as if the theology and religious viewpoints of Christianity and Islam are completely compatible. This is a very long and involved work, but very much worth it for anyone who relates to Muslims or has interest in Islam and Christianity.
The relationship between Christianity and Islam has been tempestuous, to say the least, for generations. Some wish to maximize the differences between the two belief systems, with often malevolent or less than charitable motivations for doing so. Others, perhaps motivated by a more charitable or ecumenical spirit, want to minimize the differences between the two.
And so Mark Robert Anderson has provided a great service for Christians in The Qu’ran in Context: A Christian Exploration (galley received as part of early review program). He is well versed in Islamic studies; his respect for the history of Islam and the Qu’ran is manifest in his exposition. But his respect for that heritage compels him to well address the very different perspectives behind the Qu’ran compared to what is expressed in Judaism and Christianity.
The author began by introducing the Qu’ran and how Christians should approach it. He then spoke of Muhammad, the beginnings of Islam, and the context in which Islam began. He described an Arab world still saturated in paganism but highly influenced by Jewish and Christian ideas, with the Byzantine and Sassanid Empires still alive, active, and justifying themselves in terms of war and conflict in religious terms. Muhammad would tend to consider more extra-canonical works of the latter religions and does not seem to reinterpret their Scriptures; his polemic is mostly directed against the pagans of his day.
The author then considered the Qu’ran in light of a series of theological and doctrinal matters: God’s immanence and transcendence, justice and mercy, Adam and his fall, divine relief, sin and salvation, prophets, Scriptures, and Revelation, devotional and social dimensions, and political dimensions. Throughout he suggests how pre-Islamic understandings of nobility inform much of the basic attitudes towards these matters, and thus how Allah tends to remain transcendently remote and concerned very much more with who is a part of, or not a part of, the umma (community) when it comes to matters of justice and mercy, how Adam is seen as having lived in another world, and not having nearly as much belief in human depravity as in Christianity, and addresses many other similar matters. In all these things the author compares and contrasts the presentation of such matters in the Qu’ran with the Jewish and Christian understandings rooted in the Hebrew Bible and the New Testament.
Then the author considered the portrayal of Jesus in the Qu’ran: His origins and person, His words and work, His death, what happened afterward, and Jesus’ community and Scripture. For all the professions of honoring Jesus, the author demonstrated, Muhammad and the Qu’ran do not speak much of Him. The portrayal of Jesus is very much in contrast with what can be found in the pages of the New Testament. Despite protestations to the contrary, promoted by both Christians and Muslims, the author well demonstrated how the strongest evidence in the Qu’ran leads to an understanding that Jesus did, indeed, suffer death, and he also shows how this complicates the picture presented of Jesus. And, of course, he throughout makes the comparison and contrast with the portrayal of Jesus in the New Testament and as understood by Christians.
The author concluded by considering how Christians can well respond to the Qu’ran and Muslims. He persuasively argued how the Qu’ran cannot meaningfully be considered the sequel to the Bible, for the portrayals of God, Jesus, the Spirit, the relationship between God and humanity, sin, justice and righteousness, etc. are quite different. He well contrasted the difference between Judaism and Christianity with the differences between Judaism/Christianity and Islam: Christianity very much bears the marks of descent from Judaism and the influence of the Old Testament in far more profound ways than anything seen in the Qu’ran with Islam. Where there are points of connection, as with Abraham and Ishmael, the stories tend to get radically re-told. The author well demonstrated how the common claim of textual corruption from Muslims has always been difficult to sustain and remains all the more so.
In this way the author well and persuasively shows why we should resist the temptations to fully maximize or minimize the differences between Christianity and Islam: the differences are real but should be discussed with honesty, integrity, and a spirit of charity and respect. It will not do any good to overstate the differences and cast aspersions against Muslims or to understate the differences and act as if the theology and religious viewpoints of Christianity and Islam are completely compatible. This is a very long and involved work, but very much worth it for anyone who relates to Muslims or has interest in Islam and Christianity.
July 1, 2017
Well thought out; filled with grace and honesty.
This analysis really helped me clarify a lot of what I was thinking and feeling when I read the Qur'an, and I feel that it is thorough and fair.
The logic was clear and easy to follow, thereby rendering the work very accessible even to an undergrad like me.
Would recommend!
This analysis really helped me clarify a lot of what I was thinking and feeling when I read the Qur'an, and I feel that it is thorough and fair.
The logic was clear and easy to follow, thereby rendering the work very accessible even to an undergrad like me.
Would recommend!
Read
January 17, 2017This is Anderson's thesis turned into a published book for the public. It is more academic in orientation, and not for the general reader, but still a very valuable addition to the Christian perspective on Islam. Anderson does a great job placing the Qu'ran in the historical and cultural context of 7th century Arabia.
Displaying 1 - 7 of 7 reviews