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Allah: God in the Qur’an
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.
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.
344 pages, Hardcover
Published March 3, 2020
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189 people want to read
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October 12, 2021
Dr Gabriel's exploration of the 'theology of the Qur'an' in this book comes out as well-researched and demonstrates his vast expertise in the related fields of knowledge. It's unfortunate that despite the enormous scholarship on display, the work still manages to fall short in its comprehensive analysis of the subject, rendering its conclusions to be at best shaky or worst outright misleading. This makes the read quite frustrating for someone with even a moderate familiarity with Qur'an and its themes, as every chapter appears to be missing key verses related to their topic, leading the author to reach skewed conclusions. Thus, the book appears as selectively reading the Qur’an in an attempt to validate the author's preconceived notions about the themes of justice, mercy and divine vengeance in Qur'an.
Let me explain. The author makes it clear that he is “principally interested in what the Qur’an itself says about God, and not in later theological debates” and that he is writing “from a scholarly perspective, not a pious, religious perspective.” Fair enough. I don’t think there is any problem in studying Qur’an on its own from an academic perspective, even though it won’t necessarily help the readers “get to know the God who is lord to millions of Muslims across the globe”, especially if the target audience is mainly comprised of non-Muslim readers.
The author states that the Qur'an's depiction of punishment in this world and the next is more about 'vengeance' than justice, and implies that there is arbitrariness involved in God’s judgment. In order to ascertain this claim, the author overlooks a dozen verses that explicitly state otherwise. I think without discussing a series of verses that escaped his notice, any discussion on mercy, justice, or punishment in the Qur'an would be grossly incomplete. Unfortunately Not a single one of these verses are discussed in the book !!!
About Justice
Let's begin with Q 6:160- which clearly presents God's overwhelming mercy and apt justice:
"Whoever comes with a good deed will receive ten times as much, and whoever comes with an evil deed will be requited with no more than the like of it, and they shall not be wronged."
At least a dozen times Qur’an denies any association of injustice to God while punishment is meted out or even generally. Unfortunately, not a single one of those verses find their way into the book.
On one occassion, it includes all creation (Aalameen), -
“...Allah intends no injustice to the worlds [or any of His creatures].”(3:108)
and on multiple other occasions, to all of His servants 3:182, 8:51 & 50:29. [Note that it’s Abeed and not Ibaad; Abeed includes both abiding and non-abiding servants]
Other instances, where it clearly states that God never acts unjustly to anyone, but the wrongdoers [or human beings] are being unjust to themselves when they act disobediently. 3:108, 3:117, 3:182, 4:40, 8:51, 9:70, 18:49, 22:10, 41:46, 43:76, 50:29.
It's not only limited to hereafter. Even in this world:
“And We would not destroy cities except while their people were oppressors” [dhaalimoon]- Q 28:59. Obviously, the destruction of oppressors is a mercy to the oppressed.
About mercy
How can someone discuss in such lengths about the mercy of God in Qur’an and overlook 39:53- the verse that’s widely known as the most hopeful verse in the Qur’an:
Say “O servants of Mine who have transgressed against their own selves, do not despair of Allah’s mercy. Surely, Allah will forgive all sins. Surely, He is the One who is the Most-Forgiving, the Most-Merciful. " Q 39:53 . Qur'an is explicitly forbidding despair when it comes to God's mercy, and opens the door for even the worst of sinners. How is that not a better manifestation of 'He has ordained mercy on himself ( Q 5:12)
About God Misleading People
Another area the author chooses to ignore Qur'an's own explanation is the discussion about About God misleading people. When Allah says “He leaves astray whom He pleases, and He guides whom He pleases.”- The explanation for it is in the Qur’an itself.
1. God does not lead people astray without, they themselves seeking it. Q61:5 “when they deviated Allah caused their hearts to deviate”
2. Q2:26 explains who specifically are led astray –“He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient”(fasiqin).
Conclusion
While elaborating on God’s punishment, the author fails to mention one pivotal verse that situates the entire discussion punishment and mercy:
"What can Allah gain by your punishment, if you are grateful and you believe? And ever is Allah Appreciative and Knowing." Q 3:147
I agree with many of the conclusions- especially the differences between Qur’anic and Biblical portrayal of God’s justice and mercy. And there is no doubt that the Qur’an's idea of mercy is not universal mercy to every criminal and unjust oppressor, unconditionally. While the doors of repentance are left wide open for everyone, if he or she chooses not to avail that opportunity in this life, it is most likely that they will certainly be denied that in the next. It is safe to assume from verses like 6:160 that God is more likely to forgive than punish, and His mercy encompasses His justice, even though one is not limited by the other.
But the paradox of justice and mercy is largely exaggerated if Qur’an is taken as a whole.
The author says that "we have seen that it is simplistic to say that the God of the Qur’an is a God of "justice." Instead, we have seen that the principal characteristics of God are two: mercy and vengeance. What is more, the Qur’an does not seek to reconcile these two qualities. It means to assert both of them and thereby to keep God’s ultimate nature a mystery."(p.232) . This dichotomy of 'mercy and vengeance' is more of a product of the author's imagination than Qur'anic reality.
God of Qur'an is ultimately Merciful and ultimately Just. There is no real tension between the two.
This claim of the author is a direct result of his decision not to discuss the above-mentioned verses. It almost seems as if he first reached a conclusion and then looked for proof in the Qur'an to substantiate it.
However, I somewhat agree with the last chapter- the descriptions of rewards and punishments, and His vengeance are there as part of his mercy- to encourage human beings to be pious, and to take life seriously, as He knows His creation better than anyone else. Qur'an is not at all ambiguous about the criteria for God's judgment, and is clear about the fact that there is no vengeance outside of God's justice. If anything, it's God's mercy that is more prominent as a theme than justice in the Qur'an. And this is in congruence with the Hadith traditions of the Prophet that explicitly states that God's mercy is above His anger, or God has saved 99/100 of His mercy for the judgement day or the hadith that explains that God is no more willing to throw His servant in hellfire than a mother would her child.
It's good read. However, those who are not familiar with the Qur'an may read it with the understanding that the book's claims are a result of a partial [or selective] reading of the Qur'an, and it is limited in its ability to facilitate a comprehensive understanding of God in the Qur'an.
Let me explain. The author makes it clear that he is “principally interested in what the Qur’an itself says about God, and not in later theological debates” and that he is writing “from a scholarly perspective, not a pious, religious perspective.” Fair enough. I don’t think there is any problem in studying Qur’an on its own from an academic perspective, even though it won’t necessarily help the readers “get to know the God who is lord to millions of Muslims across the globe”, especially if the target audience is mainly comprised of non-Muslim readers.
The author states that the Qur'an's depiction of punishment in this world and the next is more about 'vengeance' than justice, and implies that there is arbitrariness involved in God’s judgment. In order to ascertain this claim, the author overlooks a dozen verses that explicitly state otherwise. I think without discussing a series of verses that escaped his notice, any discussion on mercy, justice, or punishment in the Qur'an would be grossly incomplete. Unfortunately Not a single one of these verses are discussed in the book !!!
About Justice
Let's begin with Q 6:160- which clearly presents God's overwhelming mercy and apt justice:
"Whoever comes with a good deed will receive ten times as much, and whoever comes with an evil deed will be requited with no more than the like of it, and they shall not be wronged."
At least a dozen times Qur’an denies any association of injustice to God while punishment is meted out or even generally. Unfortunately, not a single one of those verses find their way into the book.
On one occassion, it includes all creation (Aalameen), -
“...Allah intends no injustice to the worlds [or any of His creatures].”(3:108)
and on multiple other occasions, to all of His servants 3:182, 8:51 & 50:29. [Note that it’s Abeed and not Ibaad; Abeed includes both abiding and non-abiding servants]
Other instances, where it clearly states that God never acts unjustly to anyone, but the wrongdoers [or human beings] are being unjust to themselves when they act disobediently. 3:108, 3:117, 3:182, 4:40, 8:51, 9:70, 18:49, 22:10, 41:46, 43:76, 50:29.
It's not only limited to hereafter. Even in this world:
“And We would not destroy cities except while their people were oppressors” [dhaalimoon]- Q 28:59. Obviously, the destruction of oppressors is a mercy to the oppressed.
About mercy
How can someone discuss in such lengths about the mercy of God in Qur’an and overlook 39:53- the verse that’s widely known as the most hopeful verse in the Qur’an:
Say “O servants of Mine who have transgressed against their own selves, do not despair of Allah’s mercy. Surely, Allah will forgive all sins. Surely, He is the One who is the Most-Forgiving, the Most-Merciful. " Q 39:53 . Qur'an is explicitly forbidding despair when it comes to God's mercy, and opens the door for even the worst of sinners. How is that not a better manifestation of 'He has ordained mercy on himself ( Q 5:12)
About God Misleading People
Another area the author chooses to ignore Qur'an's own explanation is the discussion about About God misleading people. When Allah says “He leaves astray whom He pleases, and He guides whom He pleases.”- The explanation for it is in the Qur’an itself.
1. God does not lead people astray without, they themselves seeking it. Q61:5 “when they deviated Allah caused their hearts to deviate”
2. Q2:26 explains who specifically are led astray –“He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient”(fasiqin).
Conclusion
While elaborating on God’s punishment, the author fails to mention one pivotal verse that situates the entire discussion punishment and mercy:
"What can Allah gain by your punishment, if you are grateful and you believe? And ever is Allah Appreciative and Knowing." Q 3:147
I agree with many of the conclusions- especially the differences between Qur’anic and Biblical portrayal of God’s justice and mercy. And there is no doubt that the Qur’an's idea of mercy is not universal mercy to every criminal and unjust oppressor, unconditionally. While the doors of repentance are left wide open for everyone, if he or she chooses not to avail that opportunity in this life, it is most likely that they will certainly be denied that in the next. It is safe to assume from verses like 6:160 that God is more likely to forgive than punish, and His mercy encompasses His justice, even though one is not limited by the other.
But the paradox of justice and mercy is largely exaggerated if Qur’an is taken as a whole.
The author says that "we have seen that it is simplistic to say that the God of the Qur’an is a God of "justice." Instead, we have seen that the principal characteristics of God are two: mercy and vengeance. What is more, the Qur’an does not seek to reconcile these two qualities. It means to assert both of them and thereby to keep God’s ultimate nature a mystery."(p.232) . This dichotomy of 'mercy and vengeance' is more of a product of the author's imagination than Qur'anic reality.
God of Qur'an is ultimately Merciful and ultimately Just. There is no real tension between the two.
This claim of the author is a direct result of his decision not to discuss the above-mentioned verses. It almost seems as if he first reached a conclusion and then looked for proof in the Qur'an to substantiate it.
However, I somewhat agree with the last chapter- the descriptions of rewards and punishments, and His vengeance are there as part of his mercy- to encourage human beings to be pious, and to take life seriously, as He knows His creation better than anyone else. Qur'an is not at all ambiguous about the criteria for God's judgment, and is clear about the fact that there is no vengeance outside of God's justice. If anything, it's God's mercy that is more prominent as a theme than justice in the Qur'an. And this is in congruence with the Hadith traditions of the Prophet that explicitly states that God's mercy is above His anger, or God has saved 99/100 of His mercy for the judgement day or the hadith that explains that God is no more willing to throw His servant in hellfire than a mother would her child.
It's good read. However, those who are not familiar with the Qur'an may read it with the understanding that the book's claims are a result of a partial [or selective] reading of the Qur'an, and it is limited in its ability to facilitate a comprehensive understanding of God in the Qur'an.
March 15, 2020
beautiful and necessary book, a great intro into the Koran's theology, and a sub-textual paean to dialogue.
July 14, 2020
"Yet if the Qur'an is fundamentally different from the Bible -- in literary terms, at least -- then to what can it be compared? One solution is to think of the Qur'an as a sermon, or a 'homily.' In a homily a preacher seeks to persuade his or her audience of a religious argument or to impress on them the importance of an ethical lesson from the Bible. ... [T]he Qur'an is actively involved in the interpretation of the Bible and biblical traditions." (27)
"Yet the God of the Qur'an not only gets involved with the world by offering grace and mercy to his creatures; he also actively plots agains unbelievers, wrongdoers, and hypocrites. In other words, Allah does not simply judge and condemn them in the next life. He also works against them in this life to prevent them from believing, repenting, and thereby saving themselves." (159)
"A theodicy usually explains why bad things happen to good people -- why, for example, an innocent child is afflicted with disease or why a tidal wave destroys a coastal village. Here it is the other way around -- the notion of istidraj is used to explain why good things happen to bad people. The answer is that God is setting these bad people up for their punishment." (187)
"Allah is the opponent, even the enemy, of the unbelievers. He leads them astray, sets ambushes for them, and seals their hearts. God is capable of deception and trickery in doing so. This notion of a vengeful God may seem startling, but it is not entirely new." (199)
"Indeed, at the very heart of the Qur'an's strategy to win the submission of its audience is its depiction of a God who is fundamentally mysterious and unpredictable. The audience is left knowing that God's will is inscrutable. They are left with no choice but to submit, and they can never feel complacent." (261)
"Yet the God of the Qur'an not only gets involved with the world by offering grace and mercy to his creatures; he also actively plots agains unbelievers, wrongdoers, and hypocrites. In other words, Allah does not simply judge and condemn them in the next life. He also works against them in this life to prevent them from believing, repenting, and thereby saving themselves." (159)
"A theodicy usually explains why bad things happen to good people -- why, for example, an innocent child is afflicted with disease or why a tidal wave destroys a coastal village. Here it is the other way around -- the notion of istidraj is used to explain why good things happen to bad people. The answer is that God is setting these bad people up for their punishment." (187)
"Allah is the opponent, even the enemy, of the unbelievers. He leads them astray, sets ambushes for them, and seals their hearts. God is capable of deception and trickery in doing so. This notion of a vengeful God may seem startling, but it is not entirely new." (199)
"Indeed, at the very heart of the Qur'an's strategy to win the submission of its audience is its depiction of a God who is fundamentally mysterious and unpredictable. The audience is left knowing that God's will is inscrutable. They are left with no choice but to submit, and they can never feel complacent." (261)
February 8, 2025
I approached this book with genuine interest, having previously encountered the author, Reynolds, in interviews, on his YouTube channel, where he demonstrated a seemingly fair and inquisitive approach. I was eager to see this inquisitiveness reflected in his written work. Unfortunately, I found the book's treatment of its important subject matter to be rather superficial.
The author's perspective appears focused on arguing that neither the Qur'an nor the Islamic concept of God possesses any special qualities. However, the questions and objections raised against Islamic concepts, such as mercy, felt simplistic and could be readily addressed by anyone with even a modest background in Islamic studies. This, coupled with factual inaccuracies and misinterpretations, left me questioning the author's motivation. I found myself wondering about the intended audience and the purpose behind a book that, in my opinion, presents a skewed and sometimes erroneous view of Islam, Islamic concepts, and the Qur'an.
While I found some value in the author's exploration of connections between certain terms and stories within the Qur'an and those found in other Abrahamic traditions, highlighting the continuity of faith, this strength was ultimately undermined. The author uses this continuity to suggest a lack of uniqueness in the Qur'an, a conclusion I found unconvincing.
In a nutshell, while the book might pique the curiosity of someone completely new to the study of Islam, hopefully, prompting them to seek out more in-depth resources, I'm unsure of its overall benefit. Readers with a basic understanding of Islam may find the book's presentation not only problematic but potentially misleading.
The author's perspective appears focused on arguing that neither the Qur'an nor the Islamic concept of God possesses any special qualities. However, the questions and objections raised against Islamic concepts, such as mercy, felt simplistic and could be readily addressed by anyone with even a modest background in Islamic studies. This, coupled with factual inaccuracies and misinterpretations, left me questioning the author's motivation. I found myself wondering about the intended audience and the purpose behind a book that, in my opinion, presents a skewed and sometimes erroneous view of Islam, Islamic concepts, and the Qur'an.
While I found some value in the author's exploration of connections between certain terms and stories within the Qur'an and those found in other Abrahamic traditions, highlighting the continuity of faith, this strength was ultimately undermined. The author uses this continuity to suggest a lack of uniqueness in the Qur'an, a conclusion I found unconvincing.
In a nutshell, while the book might pique the curiosity of someone completely new to the study of Islam, hopefully, prompting them to seek out more in-depth resources, I'm unsure of its overall benefit. Readers with a basic understanding of Islam may find the book's presentation not only problematic but potentially misleading.
March 2, 2022
- Book Review: "Allah: God In The Qur'an" by Gabriel Said Reynolds - 📚☪️ [Re-post of old review with new cover photos]
This is - quite simply - a brilliant book written by a scholar who is - quite simply - brilliant.
In "Allah: God In The Qur'an", Gabriel Said Reynolds seamlessly brings together his background as an Arab-Catholic with his vocation as a Qur'anic scholar to create a written masterpiece.
The book readily delivers on it's title, as Reynolds gives his readers a truly holistic portrait of Allah as He is depicted in the Qur'an - as a god of both Mercy and Vengeance.
Reynolds asks profound questions in the book which will be of interest to both academics and the devoted alike: namely whether Allah's mercy is conditional or unconditional, and what will be the fate of believers, sinners, and unbelievers. All these timeless questions are confronted in the book.
What I also especially loved about the book is Reynolds giving answers to questions which are not always answered or tackled by most Muslim scholars / theologians, such as the relationship of the Qur'an with the Bible and how the Biblical and Qur'anic stories are not just COMMON, but also WHERE, HOW, and WHY they DIFFER.
Almost every question that I've had over the years on various Biblical and Qur'anic topics have gotten answered in this book, for which reason I strongly believe that this book will be of great value to both students of comparative religion as well as to people who advance the cause of Christian-Muslim relations.
My rating: 5/5 stars 🌟🌟🌟🌟🌟 (with great distinction)
This is - quite simply - a brilliant book written by a scholar who is - quite simply - brilliant.
In "Allah: God In The Qur'an", Gabriel Said Reynolds seamlessly brings together his background as an Arab-Catholic with his vocation as a Qur'anic scholar to create a written masterpiece.
The book readily delivers on it's title, as Reynolds gives his readers a truly holistic portrait of Allah as He is depicted in the Qur'an - as a god of both Mercy and Vengeance.
Reynolds asks profound questions in the book which will be of interest to both academics and the devoted alike: namely whether Allah's mercy is conditional or unconditional, and what will be the fate of believers, sinners, and unbelievers. All these timeless questions are confronted in the book.
What I also especially loved about the book is Reynolds giving answers to questions which are not always answered or tackled by most Muslim scholars / theologians, such as the relationship of the Qur'an with the Bible and how the Biblical and Qur'anic stories are not just COMMON, but also WHERE, HOW, and WHY they DIFFER.
Almost every question that I've had over the years on various Biblical and Qur'anic topics have gotten answered in this book, for which reason I strongly believe that this book will be of great value to both students of comparative religion as well as to people who advance the cause of Christian-Muslim relations.
My rating: 5/5 stars 🌟🌟🌟🌟🌟 (with great distinction)
October 22, 2020
This is an excellent book on the study of the God found in the Quran. Dr. Reynolds takes an immensely difficult topic and explains it in an understandable way. He takes the common attributes of God in the Quran and shows how they are revealed through the Quran itself and through the historical theology. He also takes the time to show how many of the attributes are found in the Bible and gives examples.
This book is clearly well researched but it does not read like a text book. Dr Reynolds has written an engaging book that answers many of the questions that theology students have about the God described in the Quran and the God in the Bible.
If this is a topic that you are interested in I recommend this book. It will be a book that I will recommend to those who tell me that want to know more about whether Allah of the Quran the God of the Bible are the same.
This book is clearly well researched but it does not read like a text book. Dr Reynolds has written an engaging book that answers many of the questions that theology students have about the God described in the Quran and the God in the Bible.
If this is a topic that you are interested in I recommend this book. It will be a book that I will recommend to those who tell me that want to know more about whether Allah of the Quran the God of the Bible are the same.
September 1, 2022
هذا الكتاب أحد كتب الدكتور/ جبرائيل سعيد نولدرز... وانتاجات هذا المؤلف مهمة، كونه يكتب كثيرًا عن تأريخ القرآن.
يسير الكتاب مع القرآن الكريم من خلال استقراء أسماء الله الواردة فيه، وتصنيفها وقراءتها قراءة موضوعية؛ من خلال جمع ما يتعلق بكل اسم على حدة... والكاتب يُمكن أن يُقال إنه صنف أسماء الله، في هذا الكتاب، إلى محورين، أو بعبارة أخرى، اهتم الكتاب بمحورين فيما يتعلق بأسماء الله: الرحمة والانتقام... ورغم أن هناك أسماء لله؛ قد لا يقبلها العقل أن تكون وصفًا لله، ولكن هذا ما جاء في القرآن الكريم، كاسم المنتقم (لا يُجمع العلماء على تسمية الله بهذا الاسم، ولو ورد في القرآن).
والكتاب، عندما يُناقش الأسماء، يُناقشها من خلال اعتبار القرآن متحدثًا عن الله... وعلى كلٍ فالكتاب ندما يُحلل أسماء الله، الورادة في القرآن، فهو يُقارنها بما في الكتاب المقدس (العهد القديم والعهد الجديد).
الكتاب قيّم... وكان يحتاج إلى مزيد من التعمق أكثر في مسألة أسماء الله.
يسير الكتاب مع القرآن الكريم من خلال استقراء أسماء الله الواردة فيه، وتصنيفها وقراءتها قراءة موضوعية؛ من خلال جمع ما يتعلق بكل اسم على حدة... والكاتب يُمكن أن يُقال إنه صنف أسماء الله، في هذا الكتاب، إلى محورين، أو بعبارة أخرى، اهتم الكتاب بمحورين فيما يتعلق بأسماء الله: الرحمة والانتقام... ورغم أن هناك أسماء لله؛ قد لا يقبلها العقل أن تكون وصفًا لله، ولكن هذا ما جاء في القرآن الكريم، كاسم المنتقم (لا يُجمع العلماء على تسمية الله بهذا الاسم، ولو ورد في القرآن).
والكتاب، عندما يُناقش الأسماء، يُناقشها من خلال اعتبار القرآن متحدثًا عن الله... وعلى كلٍ فالكتاب ندما يُحلل أسماء الله، الورادة في القرآن، فهو يُقارنها بما في الكتاب المقدس (العهد القديم والعهد الجديد).
الكتاب قيّم... وكان يحتاج إلى مزيد من التعمق أكثر في مسألة أسماء الله.
September 22, 2023
An excellent exploration of the portrayal of God in the Qur'an. Written by a Christian with an extensive knowledge of Islamic scriptures, this book compares descriptions of God in the Qur'an the Hadith and the Bible drawing out both similarities and differences. The author concludes that the Qur'an's primary purpose is not to answer its readers questions about the nature of God, but to persuade them with great urgency to turn from their sins and submit to the Almighty. It is not a theological treatise but a sermon.
March 15, 2021
Said Reynolds' field is comparative religion, and so there's a fair whack of comparison in here, but it should also function as a really solid introduction. If you know the Jewish or Christian bible, and feel comfortable with it, this is definitely a good place to start on the Quran.
March 9, 2021
Enjoyable
A well researched and measured read, a nice pace with quite a few interesting points. I definitely enjoyed this book
A well researched and measured read, a nice pace with quite a few interesting points. I definitely enjoyed this book
May 19, 2023
Very insightful and detailed comparison of the way we find God described in the jewish and Christian bibles as well as the Quran
October 31, 2023
This is am illuminating study about Allah, the God in the Qur'an.
Intriguing stuff...things that make you think.
Intriguing stuff...things that make you think.
Read
January 28, 2022Well written in terms of language and sources however very slanted conclusions with subtle negative attacks on Islamic thought under guise of academic work
Displaying 1 - 13 of 13 reviews