Abstract
A major theme in René Girard’s work involves the role of the Bible in exposing the scapegoating practices at the basis of culture. The God of the Bible is understood to be a God who takes the side of victims. The God of the Qur’an is also a defender of victims, an idea that recurs throughout the text in the stories of messengers and prophets. In a number of ways, Jesus is unique among the prophets mentioned in the Qur’an. It is argued here that while the Quranic Jesus is distinctly Islamic, and not a Christian derivative, he functions in the Qur’an in a way analogous to the role Jesus plays in the gospels. In its depiction of Jesus, the Qur’an is acutely aware of mimetic rivalry, scapegoating, and the God who comes to the aid of the persecuted. Despite the significant differences between the Christian understanding of Jesus as savior and the way he is understood in the Qur’an, a Girardian interpretation of the Qur’anic Jesus will suggest ways in which Jesus can be a bridge rather than an obstacle in Christian/Muslim dialogue.
Highlights
A major theme in René Girard’s work involves the role of the Bible in exposing the scapegoating practices at the basis of culture
In the thought of René Girard, the Jesus of the Gospels is of decisive significance in disclosing the scapegoating at the basis of culture, with his crucifixion representing the culmination of the biblical affirmation that God takes the side of victims
It is an attempt to take insights from Girard’s mimetic theory and bring them to bear on the figure of Jesus in the Qur’an
Summary
Any reader of the Qur’an cannot help but be struck by the degree to which it is aware of its “kinship with the ancient Scripture.” In light of this awareness we can ask the following with regard to its depiction of Jesus: Does the Quran reveal a God who sides with victims? The Qur’an’s presentation of Jesus follows the same typology evident in many of the accounts of his prophetic predecessors He announces God’s message to his people, the message is rejected, his life is threatened, and he is vindicated. The attempt to crucify Jesus is mentioned in verses 4:156–59, within the context of a litany of accusations against the Jews for having been unfaithful to God: But for their violation of their covenant, and their denial of God’s revelations, and their killing of the prophets unjustly, and their saying, “Our minds are closed.”. For their saying, “We have killed the Messiah, Jesus, the son of Mary, the Messenger of God.” they did not kill him, 30. 2:87; 3:52–5; 5:110; 61:6
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