Free PDF The Qur'an and the Bible: Text and Commentary, by Gabriel Said Reynolds
Free PDF The Qur'an and the Bible: Text and Commentary, by Gabriel Said Reynolds
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The Qur'an and the Bible: Text and Commentary, by Gabriel Said Reynolds
Free PDF The Qur'an and the Bible: Text and Commentary, by Gabriel Said Reynolds
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Review
“Magisterial”—Eric Ormsby, Wall Street Journal“Enormously helpful as a way not just into an unknown text but into another religious tradition.”—Adam Gopnik, New Yorker“An important resource for anyone who wants to grasp the deep, organic connections between these two sacred books and among the three Abrahamic faiths.”—Bill Tammeus (“Faith Matters” blog)“[A] rare combination of first-rate scholarship and immense readability. Readers will be fascinated by Reynolds's investigation of the echoes and parallels of familiar Judeo-Christian characters in the unfamiliar setting of the Qur'an's literary world.”—Steve Donoghue, Christian Science Monitor“A marvelous compilation that will reward repeated consultation, as well as a compelling argument for reading the Qur’an in the context of late antiquity. . . The most valuable aspect of this work is that it enfolds the Qur’an into the ongoing development of biblical tradition.”—F. Volker Greifenhagen, Reading Religion“[Reynolds] has done a masterful job . . . This book is a great reference for anyone serious about studying the Qur’an to gain an understanding of the relationship between Islam and its Judeo-Christian predecessors.”—Ejaz Naqvi, Christian Century“A stunningly learned work, bringing together a truly impressive set of written, extra-Qur’anic witnesses and parallels to passages in the Qur’an”—Jack Miles, Los Angeles Review of Books“This book fills a gaping hole to revelatory effect. Essential reading for anyone interested in the relationship between the Qur’Än and the religious context of late antiquity.”—Tom Holland, author of In the Shadow of the Sword"Gabriel Reynolds’s concise commentary on the Qur’Än text offers an indispensable key to many parallel Biblical and para-Biblical traditions and clarifies the Qur’Än’s unique relationship to these earlier traditions and texts."—Fred M. Donner, University of Chicago“Gabriel Reynolds is one of the world’s leading Qur’Änic scholars, and this learned and readable commentary sheds great light on the religious impulses that shaped Islam at its beginnings and on the relationship between Muslims, Jews, and Christians in Muhammad's day.”—Gary A. Anderson, author of Charity: The Place of the Poor in the Biblical Tradition“This important and unprecedented book demonstrates that the Qur’Än cannot be fully appreciated without an awareness of its Biblical backdrop.”—Suleyman Dost, Brandeis University“This major contribution to our understanding of the Qur’Än makes a powerful argument for the profound influence of Biblical traditions, and especially Christian traditions, on the Qur’Än.”—Devin Stewart, Emory University
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About the Author
Gabriel Said Reynolds is professor of Islamic studies and theology at the University of Notre Dame. He is the author of The Qur'Än and Its Biblical Subtext and The Emergence of Islam and the editor of The Qur'Än in Its Historical Context.
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Product details
Hardcover: 1032 pages
Publisher: Yale University Press (June 5, 2018)
Language: English
ISBN-10: 0300181329
ISBN-13: 978-0300181326
Product Dimensions:
6.1 x 2.4 x 9.2 inches
Shipping Weight: 3.5 pounds (View shipping rates and policies)
Average Customer Review:
4.4 out of 5 stars
10 customer reviews
Amazon Best Sellers Rank:
#106,298 in Books (See Top 100 in Books)
My copy just arrived. The sheer weight of it may frighten you off (it's 1000 pages!) but it shouldn't. It's academic, but not dry, and in my view, comprehensible by a non-specialist (such as myself!). I'm only a few chapters in, but thus far, the book makes the claim that the Quran evolved in the monotheistic milieu of the Levant (I'm simplifying). In some sense (especially with the discussion of the Syriac Christian writings which parallel some of the Quran) this feels like a nod in the direction of Luxenberg, but unlike him, the approach is much less a strictly reductionist etymological approach, and is more holistic.I've only begun reading the book (only 2 chapters in), I plan to update this review when I finish it.UPDATE: I'm about 1/3 of the way through. One thing I think could be better would be cutting out large portions of the Quran translation (the entire Quran, translated into English, is present in this work and accounts for the bulk of the text). A higher proportion of commentary would be better, but still, learning a lot and still very readable.UPDATE #2: I think the title of the book is something of a misnomer, since the Bible per se is not the only (or even principle) influence evident in the Quran, but rather, the Syrian Christian church is dominant. Overall, my sense is that this book lends further credence to the Luxenberg view that the Quran is 'really' a Syrian Christian lectionary (or similar, but used for Syrian Christian church services). I will continue reading, but there is an immense amount of repetition (in the Quran); if i read yet one more chapter about Abraham, Adam, Noah, etc. my head may just may explode.
This work is perhaps the first modern critical Quran to be published. The scope of the work is extensive and impressive. This work shows that in every single sura there is an allusion or reference to the Bible, which proves that the Quran understands its Bible and knows it thoroughly. In his introduction Reynolds says sometimes the Quran confuses Bible stories because "the Quran seems to know the Bible as it was read and transmitted orally by Jews and Christians in Late Antiquity, with the diversity of interpretations that had developed by that time which informed their reading of the scripture". This view does not run parallel to what follows Reynolds' introduction. True that in Sura after Sura and in aya after aya the Bible is referred with the term idhkuroo meaning "remember this" and "remember that" mentioned in the Bible. This suggests the Quran knew its Bible orally; but in many other instance the Quran says "if thou art in doubt regarding what We have sent down to thee, ask those who recite the Book before thee. The truth has come to thee from thy Lord; so be not of the doubters (10:94)". This suggest a through cross reference with the WRITTEN scripture. Perhaps am proving the Quran from the Quran, put my point is that the Quran is not confused about the Biblical stories because it only heard it orally but that where there is so called "confusion" it was deliberate.The book will not be easy reading for those from a Quranic background lacking any Biblical scriptural experience. Before Muslims start reading the Book they must understand what is meant by the "Old Testament/taurat" and "New Testament/Injeel" because these terms are not synonyms.I wish Mr Reynolds all the best in his endeavoursNazim Sattar
Great commentary from Dr. Reynolds. I thoroughly enjoy his insights. He is careful with the Qur'anic text, and displays his vast research in Qur'anic theology/history. His consideration of biblical influence on the Qur'an is careful and respectful. As I read, I don't feel that Dr. Reynolds is undermining Islamic thought. I highly recommend this book. I'm so impressed I'm actually placing Notre Dame at the top of my list for graduate school applications, something I hadn't previously considered.
The book came in excellent condition.,the information is great, carefully written to one's understanding. By reading the book it was very unbiased in my opinion, what book showed me is that The Bible and Qur'an are connected by the stories being told with a few different modifications here and there. This is a great book to read.
Very scholarly.
While Reynolds has done quite a bit of work, this book is, by his own admission, a collection of notes from other scholarly speculations regarding the origins or references of many Quranic verses. As in his other works, Reynolds attempts to distance the Quran from the influence of pre-Islamic Arabic poetry. And as in his other works, he does not cite the scholarly refutations of this position that are quite ample. He continues the line of making many very questionable links between Arabic words and Syriac words (e.g. FurqÄn), which simply cannot be verified without textual evidence of direct influence and fly in the face of all linguistic research which caution one to be wary of false friends and false cognates (anyone care for "préservatif" on their toast?).
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