reynolds-the-quran-in-its-historical-context-2

Is there a notion of "divineelection'' in the Qur' an?Reuven FirestoneThe Hebrew Bible articulates a notion of unique and inimitable relationshipbetween God and the Children_ of Israel though the institution of covenant,a formal contractual bond. A similar notion is found in the New Testament,which expands the pool of the elect beyond the Israelites but restricts it tothose belonging to the new dispensation it brings. The Qur' iin takes up theissue as well, and like the previous scriptures, appears to do so in a polemicalmanner. However, the Qur'iinic expression differs from previous scriptures inimportant ways. This chapter explores the meaning of divine election in the Qur' anand in relation to previous scriptures, and considers to whom that notion applies.The problematic of divine election in prior scriptureThe Hebrew Bible cdntains dozens of texts that establish a notion of a unique,inimitable and eternal relationship between the People oflsrael (bene yisra 'el) andGod. This relationship is often described as "divine election," and Israel as havingbeen "chosen" by God. "For you are a people consecrated to the Lord your God; ofall the peoples of the earth the Lord your God chose you (bekii bal;zar -1!Ji11il) to be His.treasured people" (Deuteronomy 7:6; 14:2). "Happy is the-nation·. whose God is the Lord, the people He has.chosen to be His own (hci'tim bal;zar/enal;zaltih !6 -i7 n?t!J'I 10il t:l\lv)" (Psalms 33:12). The operative Hebrew term here is"to choose," also in an adjectival form bal;zfr ('1'1Jil ,1'1Ji!), though other terms suchas "consecrated (or sacred/holy) people" 'am qtid6§ (tzii1i? Ol!) or "treasured people"'am segulltih (n?~Q Ol!) are not uncommon. "But you, Israel, My servant, Jacob,whom I have chosen, seed of Abraham My friend- You whom I drew from theends of the earth and called from its far comers, to whom I said, "You are Myservant; I chose you (bel;zartfka -';J'IJ11Jil), I have not rejected you" (Isaiah 41 :8-9).The term "Israel" here, in the Hebrew Bible in general and in post-Biblical. · Jewish tradition, refers to the "Children of Israel," defined as the descendents ofthe patriarch Jacob whose name was changed by God to Israel (Genesis 32:29;35:10). 1 This is not merely a kinship designation, however, since individuals andThe term "Israel" refers to a people rather than a land. In Biblical and post-Biblical Jewish discourse,the full peoplehood is either yisrd 'el or 'am yisrd 'IH- the "people oflsraeL" The land promised by