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The Jesus Verses of the Quran

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CONTENTS

Foreword

Preface on Personal and Professional

Readings of the Qur’an

The Historical Context:

Christians in Muhammad’s Environment

Strengthened with the Holy Spirit

2:87, 136 and 253

Grandson of’Imran

Surah 3:35-63 and 84.

Saved from the Cross; no Trinity

Surah 4: 153-162; 171-172

God’s Servant who Received the Gospel

Surah 5:17-18.46, 72-79, 110-120

Righteous like Elijah

Surah 6:85

Ezra and Jesus are not God’s Sons

Surah 9:30-31

No Child for God! [1]

Surah 10:68

No Child for God! [2]

Surah 18:4

Son of Mary

Surah 19:16-40 and 88-96

A Sign from God

Surah 21:89-91

A Shelter on a Hill

Surah 23:50 and 91

A Sincere Pact

Surah 33:7

One in Religion

Surah 42:13

A Servant as Example

Surah 43:57-65

Monastic Life is no Imitation of Jesus

Surah 57:27

Corrector of the Torah and Fore;eller of Ahmad

Surah 61:6 and 14

Mary, who Guarded her Virtue

Surah 66:12

God is One

Surah 11^

By Way of a Conclusion: A Quranic Picture of Jesus that of Nicea, the Unitarians and the Evangelicals?

Bibliography

Description

THE JESUS VERSES OF THE QUR’AN

The Qur’an contains 100 verses that tell us about Jesus. They give an account of the annunciation by the angel to Mary, the virgin birth, with much more emphasis on the miraculous than the Christian Gospels. They tell about the youth of Jesus, and show him talking in the cradle, but they reflect also his healing and preaching mission with the support of his apostles, against the opposition of the majority of the Jews. They show a different interpretation of the crucifixion and glorification of Jesus.

This book has all the verses in English translation. They are placed in their original context, with a historical introduction and extensive commentary, taken from both traditional Islamicsources and critical Western academic scholarship. Amidst the hot social and political debates about the condition of modern Islam, this book concentrates on the origins and basic spirit of the Islamic movement in contact with Jews and especially Christians from the Middle East. It provides a necessary tool for the evaluation of an important aspectoflslamasaworld religion.

Karel Steeribrink (born 1942 in Breda, the Netherlands) studied Christian and Islamic theology at a Catholic major seminary, Radboud University of Nijmegen (NL) and Darussalam College in Gontor, Indonesia. Between 1981-1988 he was a lecturer at the State Academy of Islamic Studies in Jakarta and Yogyakarta (Indonesia). He taught at the Institute of Islamic Studies of McGill University, Montreal, and at the Centre for Ecumenical and Missiological Studies, IIMO, of Utrecht University where he is now Professor Emeritus of Intercultural Theology.

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