The present volume is the work of 25 scholars who represent various specializations important to the study of the Qur'an, including Arabic language, comparative Semitic linguistics, paleography, epigraphy, history, rhetorical theory, hermeneutics, and Biblical studies. The starting point of this work was a series of five international conferences on the Qur'an at the University of Notre Dame over the academic year 2012-13, although the commentaries contributed during those conferences have been carefully edited to avoid repetition. Readers of The Qur'an Seminar Commentary will find that the 50 passages selected for inclusion in this work include many of the most important and influential elements of the Qur'an, including: - Q 1, al-Fatiha - Q 2:30-39, the angelic prostration before Adam - Q 2:255, the "Throne Verse" - Q 3:7, the muhkamat and mutashabihat - Q 4:3, polygamy and monogamy - Q 5:112-15, the table (al-ma'ida) from heaven - Q 9:29, fighting the People of the Book and the jizya - Q 12, the story of Joseph - Q 24:45, the "Light Verse" - Q 33:40, the "seal of the prophets" - Q 53, the "satanic verses" - Q 96, including the passage often described as the "first revelation" - Q 97, the "night of qadr" - Q 105, the "Companions of the Elephant" - Q 112, on God and the denial of a divine son The collaborative nature of this work, which involves a wide range of scholars discussing the same passages from different perspectives, offers readers with an unprecedented diversity of insights on the Qur'anic text.

This book challenges the dominant scholarly notion that the Qur' n must be interpreted through the medieval commentaries shaped by the biography of the prophet Muhammad, arguing instead that the text is best read in light of Christian and Jewish scripture. The Qur' n, in its use of allusions, depends on the Biblical knowledge of its audience. However, medieval Muslim commentators, working in a context of religious rivalry, developed stories that separate Qur' n and Bible, which this book brings back together.

In a series of studies involving the devil, Adam, Abraham, Jonah, Mary, and Muhammad among others, Reynolds shows how modern translators of the Qur' n have followed medieval Muslim commentary and demonstrates how an appreciation of the Qur' n's Biblical subtext uncovers the richness of the Qur' n's discourse. Presenting unique interpretations of 13 different sections of the Qur' n based on studies of earlier Jewish and Christian literature, the author substantially re-evaluates Muslim exegetical literature. Thus The Qur' n and Its Biblical Subtext, a work based on a profound regard for the Qur' n's literary structure and rhetorical strategy, poses a substantial challenge to the standard scholarship of Qur' nic Studies. With an approach that bridges early Christian history and Islamic origins, the book will appeal not only to students of the Qur'an but of the Bible, religious studies and Islamic history.

A concise and illuminating portrait of Allah from one of the world's leading Qur'anic scholars The central figure of the Qur'an is not Muhammad but Allah. The Qur'an, Islam's sacred scripture, is marked above all by its call to worship Allah, and Allah alone. Yet who is the God of the Qur'an? What distinguishes the qur'anic presentation of God from that of the Bible? In this illuminating study, Gabriel Said Reynolds depicts a god of both mercy and vengeance, one who transcends simple classification. He is personal and mysterious; no limits can be placed on his mercy. Remarkably, the Qur'an is open to God's salvation of both sinners and unbelievers. At the same time, Allah can lead humans astray, so all are called to a disposition of piety and fear. Allah, in other words, is a dynamic and personal God. This eye-opening book provides a unique portrait of the God of the Qur'an.

This book challenges the dominant scholarly notion that the Qur'an must be interpreted through the medieval commentaries shaped by the biography of the prophet Muhammad, arguing instead that the text is best read in light of Christian and Jewish scripture. The Qur'an, in its use of allusions, depends on the Biblical knowledge of its audience. However, medieval Muslim commentators, working in a context of religious rivalry, developed stories that separate Qur'an and Bible, which this book brings back together. In a series of studies involving the devil, Adam, Abraham, Jonah, Mary, and Muhammad among others, Reynolds shows how modern translators of the Qur'an have followed medieval Muslim commentary and demonstrates how an appreciation of the Qur'an's Biblical subtext uncovers the richness of the Qur'an's discourse. Presenting unique interpretations of 13 different sections of the Qur'an based on studies of earlier Jewish and Christian literature, the author substantially re-evaluates Muslim exegetical literature. Thus The Qur'an and Its Biblical Subtext, a work based on a profound regard for the Qur'an's literary structure and rhetorical strategy, poses a substantial challenge to the standard scholarship of Qur'anic Studies. With an approach that bridges early Christian history and Islamic origins, the book will appeal not only to students of the Qur'an but of the Bible, religious studies and Islamic history.

A groundbreaking comparative study that illuminates the connections between the Qur'an and the Bible While the Hebrew Bible and the New Testament are understood to be related texts, the sacred scripture of Islam, the third Abrahamic faith, has generally been considered separately. Noted religious scholar Gabriel Said Reynolds draws on centuries of Qur'anic and Biblical studies to offer rigorous and revelatory commentary on how these holy books are intrinsically connected. Reynolds demonstrates how Jewish and Christian characters, imagery, and literary devices feature prominently in the Qur'an, including stories of angels bowing before Adam and of Jesus speaking as an infant. This important contribution to religious studies features a full translation of the Qur'an along with excerpts from the Jewish and Christian texts. It offers a clear analysis of the debates within the communities of religious scholars concerning the relationship of these scriptures, providing a new lens through which to view the powerful links that bond these three major religions.

Pope Francis has applied the principle of 'the whole is greater than its parts' to ecumenical and interreligious contexts. For example, Pope Francis often speaks about a unity that is greater than its parts in terms of the polyhedron. Unity born of a polyhedron preserves difference, and unity born of the sphere reinforces homogeneity. The epoch of globalization invites us to think about the cultural and economic exchanges in the world today in such a way that difference is never abandoned for the sake of wanton hegemony. Pope Francis has thus applied this new notion of encounter to questions of ecumenism and interreligious dialogue. Christians can be encouraged not only to seek greater unity amongst themselves but also to bear witness to their faith to seek greater unity among Christians and, with no less vigor, to advance understanding with adherents to non-Christian systems of belief. In this process, Protestants, Catholics, Muslims, Christians, and Jews can learn about one another through a consideration of the complementarities between the two kinds of dialogue. The more we address the specific challenges and blessings of each particular dialogue, the more we become true agents of dialogue for the Church and for the world.