The Quran’s Scriptural Context: An Examination of Intertextual Relationships
By Adis Duderija, New Age Islam
11 December 2025
In the study of the Quran, the relationship between its text and earlier scriptural traditions, particularly those of Judaism and Christianity, presents a complex tapestry woven from historical, theological, and cultural threads. Reuven Firestone’s categorization of scholarly propositions into three distinct yet interrelated frameworks—the borrowing thesis, the cultural diffusion thesis, and the Semitic civilization thesis—provides a structured approach to understanding this intricate intertextuality. Each of these frameworks invites us to reconsider the Quran's narratives, their origins, and their implications in a modern context.
The Borrowing Thesis
The borrowing thesis posits that the Quran directly borrows ideas, narratives, and motifs from earlier Judeo-Christian texts. This concept has its roots in the early work of scholars like Abraham Geiger, whose 1833 work Was hat Mohammed aus dem Judenthume aufgenommen? suggested that the Quran's content was largely derivative of local Jewish traditions. Geiger characterized the Jewish narratives of Arabia as simplistic and lacking in depth, a viewpoint that reflected the Eurocentric biases of his time. His assertion that these "fairytale" forms appealed to the poetic sensibilities of Muhammad and his contemporaries is a stark illustration of how cultural perceptions can shape scholarly interpretations.
However, this thesis can also be viewed through a more nuanced lens. While Geiger’s perspective may seem dismissive, it does highlight the Quran’s engagement with pre-existing traditions. Later scholars, such as Julian Obermann, recognized the richness of the oral traditions from which the Quran draws, suggesting that they were preserved and transformed through a process that respected their inherent value. This acknowledgment shifts the narrative from one of mere borrowing to one of creative engagement.
The act of borrowing, in this context, does not imply a lack of originality or creativity. Instead, it serves a theological purpose: reaffirmation and confirmation of earlier revelations. When the Quran presents narratives that closely align with earlier Jewish or Christian texts, it can be seen as a divine endorsement of those traditions. This relationship suggests that both the Quran and its predecessors share a common divine source, inviting a more profound understanding of intertextuality that transcends simplistic notions of dependence.
Despite the potential for misunderstanding, borrowing can also be viewed as a form of dialogue—an intertextual conversation where narratives are not merely copied but adapted to express new theological insights. This complexity demands careful examination in each case, as not every similarity implies a direct borrowing; rather, many may reflect shared cultural and religious contexts.
The Cultural Fusion Theory
As scholarship has evolved, some researchers have shifted their focus from borrowing to the idea of cultural fusion. This perspective emphasizes the Quran as a text in dialogue with a variety of pre-Quranic traditions, suggesting that rather than simply borrowing from Judaism and Christianity, it engages with a broader cultural milieu. Sydney Griffith articulates this shift by suggesting that the Quran’s retellings of biblical narratives occur within "a different horizon of meaning," indicating a more dynamic interplay between texts.
This cultural fusion theory recognizes that the Quran does not exist in isolation; it is a product of a diverse cultural landscape that includes influences from various ancient Near Eastern traditions. The narratives found in the Quran may reflect shared themes and motifs that transcend the boundaries of specific religious traditions. Scholars argue that viewing the Quran as a text in conversation with earlier traditions allows for a more nuanced understanding of its theological assertions.
However, this approach also raises critical questions about the nature of the Quran's relationship with earlier scriptures. If the Quran is engaged in a polemical dialogue with Judaism and Christianity, as some scholars suggest, then its retellings may serve to challenge or redefine the meanings of those narratives. This potential for polemics complicates the theological implications of cultural fusion. For instance, if the Quranic account of a biblical story differs significantly from the original, does it reflect a rejection of that narrative, or is it an attempt to reframe it within a new theological context?
The distinction between polemics and conversation is crucial here. For historians, the Quran’s engagement with earlier narratives may represent a critical dialogue; for theologians, such changes might imply a rejection of the previous traditions. This divergence highlights the complexities inherent in interpreting scripture across different scholarly disciplines.
The Semitic Culture Thesis
The Semitic culture thesis offers yet another layer of understanding by positing that the Quran reflects a broader cultural heritage shared among Semitic peoples, rather than being rooted solely in Judeo-Christian traditions. As Zuckerman notes, it is essential to recognize that the Bible itself emerged from a rich tapestry of ancient Near Eastern cultures, which included various pagan traditions.
Firestone argues that the Quran naturally embodies elements from Jewish, Christian, and other traditions, filtered through the cultural lens of Arabian civilization. This perspective allows for a more comprehensive understanding of the Quran’s narratives as part of a wider cultural exchange, where biblical themes are not viewed solely as authoritative references but as part of a shared heritage.
This thesis suggests that the Quranic recasting of narratives does not necessarily imply a polemical stance; rather, it may reflect a common cultural discourse present in the Arabian context. When the Quran retells a story, it engages with these shared themes, reshaping them to serve specific theological purposes relevant to its audience.
Understanding the Quran within this framework requires careful analysis of its narratives in light of their cultural and historical contexts. Each narrative's theological function must be examined to discern whether it is a retelling, a correction, or an entirely new interpretation. This approach fosters a more holistic understanding of the Quran as a text that both draws from and contributes to a rich tapestry of Semitic cultural and religious traditions.
Conclusion
In examining the Quran’s intertextual relationship with earlier scriptural content, Firestone’s three theses—borrowing, cultural fusion, and Semitic culture—provide valuable frameworks for understanding the complexities at play. Each approach highlights different aspects of how the Quran engages with its predecessors, offering insights that reflect the richness of its theological and cultural heritage.
The borrowing thesis underscores the Quran’s engagement with earlier narratives as a means of affirmation, while the cultural fusion theory emphasizes the dynamic interplay of ideas across cultural boundaries. Finally, the Semitic culture thesis situates the Quran within a broader framework of shared traditions, challenging the notion that it exists solely within a Judeo-Christian context.
Ultimately, the Quran is not merely a derivative text; it is a vital participant in an ongoing dialogue among religious traditions. By appreciating the intricacies of this relationship, we can foster a deeper understanding of the Quran's place within the broader tapestry of religious thought, recognizing its contributions to theological discourse and cultural identity. As we continue to explore these intertextual relationships, we must remain open to the complexities they present, embracing the richness that emerges from a thoughtful engagement with the text.
Adis Duderija is an Associate Professor in Islam and Society and Griffith University and a book series editor of a new book series on Islam and Process-Relational Thought (Routledge).
URL: https://www.newageislam.com/islamic-ideology/quran-scriptural-examination-relationships/d/137972
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