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The Quran with Christian Commentary: A Guide to Understanding the Scripture of Islam
Be Equipped to Interact More Fruitfully and Thoughtfully with Muslims
The Quran with Christian Commentary offers a unique introduction to the primary religious text of Islam. Alongside a precise modern English translation of the Quran, author Gordon D. Nickel provides in-text notes to explain the meaning of various surahs (chapters) and ayat (verses), their interpretive history and significance in Muslim thought, and similarities and differences when compared to biblical passages. Additional articles on important topics are written by an international team of today's leading experts including:
Abraham in the Quran by George Bristow
Early Christian Exegesis of the Quran by J. Scott Bridger
Tampering with the Pre-Islamic Scriptures by Gordon Nickel
Salvation in the Quran by Peter Riddell
Fighting and Killing in the Quran by Ayman S. Ibrahim
Creation in the Quran by Jon Hoover
Calling to Islam (da‘wa) by Matthew Kuiper
Apocryphal Details in Quranic Stories by Mateen Elass
The Death of Jesus in the Quran by Gordon Nickel
Son of God in the Quran by Gordon Nickel
Jihad in the Quran by David Cook
Moses in the Quran by Gordon Nickel
Manuscripts of the Quran by Daniel A. Brubaker
Women in the Quran by Linda Darwish
The Place of the Scale(s) in the Reckoning by Daniel A. Brubaker
Divine Punishment of Unbelievers in This World by David Marshall
Shi‘ite Interpretation of the Quran by Linda Darwish
The Language of Love in the Quran by Gordon Nickel
Allah in the Quran by Mark Anderson
Eschatology in the Quran by David Cook
Factual, respectful of Muslims, and insightful on issues about which Muslims and Christians disagree, The Quran with Christian Commentary equips Christians to interact more fruitfully with Muslim believers. Professors and students in courses on Islam and the Quran will find this to be an invaluable resource, as will pastors and missionaries who minister among Muslims. Written at a readable level, any Christian who wants to learn more about Islam and the Quran will find it to be a rich and informative introduction.
The Quran with Christian Commentary offers a unique introduction to the primary religious text of Islam. Alongside a precise modern English translation of the Quran, author Gordon D. Nickel provides in-text notes to explain the meaning of various surahs (chapters) and ayat (verses), their interpretive history and significance in Muslim thought, and similarities and differences when compared to biblical passages. Additional articles on important topics are written by an international team of today's leading experts including:
Abraham in the Quran by George Bristow
Early Christian Exegesis of the Quran by J. Scott Bridger
Tampering with the Pre-Islamic Scriptures by Gordon Nickel
Salvation in the Quran by Peter Riddell
Fighting and Killing in the Quran by Ayman S. Ibrahim
Creation in the Quran by Jon Hoover
Calling to Islam (da‘wa) by Matthew Kuiper
Apocryphal Details in Quranic Stories by Mateen Elass
The Death of Jesus in the Quran by Gordon Nickel
Son of God in the Quran by Gordon Nickel
Jihad in the Quran by David Cook
Moses in the Quran by Gordon Nickel
Manuscripts of the Quran by Daniel A. Brubaker
Women in the Quran by Linda Darwish
The Place of the Scale(s) in the Reckoning by Daniel A. Brubaker
Divine Punishment of Unbelievers in This World by David Marshall
Shi‘ite Interpretation of the Quran by Linda Darwish
The Language of Love in the Quran by Gordon Nickel
Allah in the Quran by Mark Anderson
Eschatology in the Quran by David Cook
Factual, respectful of Muslims, and insightful on issues about which Muslims and Christians disagree, The Quran with Christian Commentary equips Christians to interact more fruitfully with Muslim believers. Professors and students in courses on Islam and the Quran will find this to be an invaluable resource, as will pastors and missionaries who minister among Muslims. Written at a readable level, any Christian who wants to learn more about Islam and the Quran will find it to be a rich and informative introduction.
672 pages, Hardcover
Published April 28, 2020
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September 19, 2020
Recently, Zondervan Academic put out “The Qur’an with Christian Commentary,” which is edited by Gordon Nickel and features the English translation of A.J. Droge. Having had a chance to use it for a month now, I have found it to be a very good study edition of the Qur’an for research purposes, whether that is for academics or apologetics. The Introduction assumes that the reader already has some prior knowledge of the Qur’an. It focuses on Islamic origins, Qur’anic polemics towards other religions, the history of its interpretation, and modern academic study of the Qur’an. Nickel also explains his general methodology here, stating:
“This commentary treats the text of the Quran as literature and describes its contents largely through literary analysis. The commentary proceeds from the understanding that respect is best shown to Muslims by taking their beliefs seriously and responding authentically. Non-Muslims who do not accept the Muslim claim that the contents of the Quran are revealed by God cannot honestly treat the Quran as divine scripture.
After describing the contents of the Quran, this commentary will often provide further information on traditional Muslim interpretations, the narrative framework offered by the traditional Muslim stories about Muhammad, and critical academic perspectives, as well as analyses and responses to many important themes in the Quran.” (pg. 14)
In reviewing this volume, I will be focusing on the translation, the commentary, and the articles, which I will each discuss in turn.
First off, with the translation, this edition uses the English translation of A.J. Droge, which was originally published as “The Qur'an: A New Annotated Translation” (Equinox Publishing, 2013). This English translation is unique among translations in that it tries to be as word-for-word literal in its rendering of the Arabic text as possible, sometimes copying the syntax of the original Arabic even when it sounds awkward or unnatural in the English (similar to the NASB and ESV in English Bible translations). This is very helpful for highlighting elements of the Arabic text that are often obscured by English translation.
Sometimes this literal translation even reveals grammatical or syntactical abnormalities in the Arabic text. Three examples will suffice. First, S 2.177 is translated as “Piety is not turning your faces towards the East and the West, but (true) piety (belongs to) the one who believes in God and the Last Day . . .” Note the insertions in brackets. This was done because of a problem in the Arabic where piety (ٱلۡبِرَّ) is used first as an abstract noun, and then as a substantive adjective (other translations would normally render the second instance of ٱلۡبِرَّ as “the pious/righteous one”), even though the word is never used that way elsewhere, and it is highly unlikely that the same word would be used in such divergent ways within the same sentence. For this reason, Michael Cook mentions this as an example of an outright grammatical error in the Oxford introduction to the Qur’an (Oxford University Press, 2000).
Similarly, S 26.16, Droge’s translation states: “Surely we are the messenger of the Lord of the Worlds.” This captures the awkward use of a singular noun for a plural pronoun (إِنَّا رَسُولُ). Every other translation obscures this by rendering رَسُولُ as “messengers,” even though it is clearly a singular noun. The only two ways of explaining this is that it is either a grammatical error or a vocalization error (the ayah could be fixed if one simply changed the noun to the plural form رٗسٗل).
Another syntactical anomaly is in S 47.19, which is translated as “Know that He—(there is) no god but God.” If it sounds odd in English, that is because the Arabic is also odd. The syntactic awkwardness comes from the fact that the word انّ has a superfluous pronominal suffix attached to it. It doesn't need to be there; it just makes the sentence sound unnatural.
These are just a few of the grammatical anomalies found in the Arabic that one wouldn’t normally find reflected by most English translation, but is reflected in Droge’s translation thanks to his consistent use of formal equivalence in rendering the syntax of the Arabic.
Next, there is the commentary placed in the notes of the volume. The notes are less comprehensive than other study editions because they’re not meant to cover every ayah exhaustively. Instead, the notes cover specific words and phrases that are significant to someone interested in the doctrinal content, interactions with other faiths, or parallels with other texts such as the Bible. Occasionally, classical commentaries such as al-Tabari, al-Razi and al-Baidawi are referenced, but this is not done frequently. Verses that are particularly important to Jewish and Christian readers get special treatment. For example, S 4.157 has a relatively lengthy explanation on the ayah’s relevance to Islamic denials of the crucifixion, and the theological challenges this creates. Another lengthy explanation can be found in S 46.12, which delves into the meaning of the word “confirming” (مُّصَدِّقٌ۬), and how this relates to the Qur’anic confirmation of the previous scriptures.
Finally, there are the articles written by different contributors that are interspersed throughout the text. There are twenty such articles, each of which deals with some particular aspect of the text. Some concern doctrinal themes, such as salvation and eschatology. Others concern personalities that appear in the text, such as Abraham, Moses and Jesus. And then there are articles that discuss hot button issues such as the Qur’anic concept of jihad, and the textual transmission of the Qur’an. Most of these articles are short, spanning about 2-4 pages each. They cover each topic just enough for the reader to have a basic understanding of the topic, as well as which ayat are relevant to each one. Personally, I would have preferred it if these articles were longer and more comprehensive. Some topics are treated briefly that could use much more elaboration (such as the discussion of Jesus’ death in pg. 314, or the early Shi’I view on the corruption of the Qur’an in pg. 538).
In its general design, it is similar to “The Study Qur’an” edited by Seyyed Hossein Nasr and others (HarperOne, 2015). Both are well-suited towards in-depth study and both were produced with high academic quality. Their focus tends to be a bit different ,however. “The Study Qur’an” is focused more on the Qur’an as read through the classical tradition, and thus leans heavily on classical commentaries for its content, as well as explaining the history of Qur’anic Study. It also has fewer but much lengthier articles on Qur’anic themes, and the study notes are much more comprehensive. By contrast, “The Qur’an with Christian Commentary” is focused more on a comparative religion angle, highlighting materials that are relevant to non-Muslim readers (especially Jewish or Christian), such as doctrinal themes and Biblical parallels. In that sense, it is more specialized in its focus than the Study Qur’an.
While I found this volume to be generally good, I am slightly critical of the formatting of the book. For example, the commentary notes are differentiated from the text by being in a different font, but are otherwise about the same size as the main text. This takes up more space than is necessary, and the book could be made significantly smaller if the notes were in a smaller font size. Also, a separate table of contents for the articles would be nice, so that it would be easier to find them, rather than having to find them among the surahs.
Overall, this is a good academic volume to get if one is interested in studying the Qur’an from a comparative religions standpoint. It is well suited for college or university level courses on Islam at an undergraduate level, as it will go a long way towards making the Qur’an more comprehensible to students. It is also well suited for interfaith dialogues, as it highlights themes and topics that are likely to come up in such dialogues.
“This commentary treats the text of the Quran as literature and describes its contents largely through literary analysis. The commentary proceeds from the understanding that respect is best shown to Muslims by taking their beliefs seriously and responding authentically. Non-Muslims who do not accept the Muslim claim that the contents of the Quran are revealed by God cannot honestly treat the Quran as divine scripture.
After describing the contents of the Quran, this commentary will often provide further information on traditional Muslim interpretations, the narrative framework offered by the traditional Muslim stories about Muhammad, and critical academic perspectives, as well as analyses and responses to many important themes in the Quran.” (pg. 14)
In reviewing this volume, I will be focusing on the translation, the commentary, and the articles, which I will each discuss in turn.
First off, with the translation, this edition uses the English translation of A.J. Droge, which was originally published as “The Qur'an: A New Annotated Translation” (Equinox Publishing, 2013). This English translation is unique among translations in that it tries to be as word-for-word literal in its rendering of the Arabic text as possible, sometimes copying the syntax of the original Arabic even when it sounds awkward or unnatural in the English (similar to the NASB and ESV in English Bible translations). This is very helpful for highlighting elements of the Arabic text that are often obscured by English translation.
Sometimes this literal translation even reveals grammatical or syntactical abnormalities in the Arabic text. Three examples will suffice. First, S 2.177 is translated as “Piety is not turning your faces towards the East and the West, but (true) piety (belongs to) the one who believes in God and the Last Day . . .” Note the insertions in brackets. This was done because of a problem in the Arabic where piety (ٱلۡبِرَّ) is used first as an abstract noun, and then as a substantive adjective (other translations would normally render the second instance of ٱلۡبِرَّ as “the pious/righteous one”), even though the word is never used that way elsewhere, and it is highly unlikely that the same word would be used in such divergent ways within the same sentence. For this reason, Michael Cook mentions this as an example of an outright grammatical error in the Oxford introduction to the Qur’an (Oxford University Press, 2000).
Similarly, S 26.16, Droge’s translation states: “Surely we are the messenger of the Lord of the Worlds.” This captures the awkward use of a singular noun for a plural pronoun (إِنَّا رَسُولُ). Every other translation obscures this by rendering رَسُولُ as “messengers,” even though it is clearly a singular noun. The only two ways of explaining this is that it is either a grammatical error or a vocalization error (the ayah could be fixed if one simply changed the noun to the plural form رٗسٗل).
Another syntactical anomaly is in S 47.19, which is translated as “Know that He—(there is) no god but God.” If it sounds odd in English, that is because the Arabic is also odd. The syntactic awkwardness comes from the fact that the word انّ has a superfluous pronominal suffix attached to it. It doesn't need to be there; it just makes the sentence sound unnatural.
These are just a few of the grammatical anomalies found in the Arabic that one wouldn’t normally find reflected by most English translation, but is reflected in Droge’s translation thanks to his consistent use of formal equivalence in rendering the syntax of the Arabic.
Next, there is the commentary placed in the notes of the volume. The notes are less comprehensive than other study editions because they’re not meant to cover every ayah exhaustively. Instead, the notes cover specific words and phrases that are significant to someone interested in the doctrinal content, interactions with other faiths, or parallels with other texts such as the Bible. Occasionally, classical commentaries such as al-Tabari, al-Razi and al-Baidawi are referenced, but this is not done frequently. Verses that are particularly important to Jewish and Christian readers get special treatment. For example, S 4.157 has a relatively lengthy explanation on the ayah’s relevance to Islamic denials of the crucifixion, and the theological challenges this creates. Another lengthy explanation can be found in S 46.12, which delves into the meaning of the word “confirming” (مُّصَدِّقٌ۬), and how this relates to the Qur’anic confirmation of the previous scriptures.
Finally, there are the articles written by different contributors that are interspersed throughout the text. There are twenty such articles, each of which deals with some particular aspect of the text. Some concern doctrinal themes, such as salvation and eschatology. Others concern personalities that appear in the text, such as Abraham, Moses and Jesus. And then there are articles that discuss hot button issues such as the Qur’anic concept of jihad, and the textual transmission of the Qur’an. Most of these articles are short, spanning about 2-4 pages each. They cover each topic just enough for the reader to have a basic understanding of the topic, as well as which ayat are relevant to each one. Personally, I would have preferred it if these articles were longer and more comprehensive. Some topics are treated briefly that could use much more elaboration (such as the discussion of Jesus’ death in pg. 314, or the early Shi’I view on the corruption of the Qur’an in pg. 538).
In its general design, it is similar to “The Study Qur’an” edited by Seyyed Hossein Nasr and others (HarperOne, 2015). Both are well-suited towards in-depth study and both were produced with high academic quality. Their focus tends to be a bit different ,however. “The Study Qur’an” is focused more on the Qur’an as read through the classical tradition, and thus leans heavily on classical commentaries for its content, as well as explaining the history of Qur’anic Study. It also has fewer but much lengthier articles on Qur’anic themes, and the study notes are much more comprehensive. By contrast, “The Qur’an with Christian Commentary” is focused more on a comparative religion angle, highlighting materials that are relevant to non-Muslim readers (especially Jewish or Christian), such as doctrinal themes and Biblical parallels. In that sense, it is more specialized in its focus than the Study Qur’an.
While I found this volume to be generally good, I am slightly critical of the formatting of the book. For example, the commentary notes are differentiated from the text by being in a different font, but are otherwise about the same size as the main text. This takes up more space than is necessary, and the book could be made significantly smaller if the notes were in a smaller font size. Also, a separate table of contents for the articles would be nice, so that it would be easier to find them, rather than having to find them among the surahs.
Overall, this is a good academic volume to get if one is interested in studying the Qur’an from a comparative religions standpoint. It is well suited for college or university level courses on Islam at an undergraduate level, as it will go a long way towards making the Qur’an more comprehensible to students. It is also well suited for interfaith dialogues, as it highlights themes and topics that are likely to come up in such dialogues.
June 4, 2020
If you are Christian and you are looking to own a Quran, this is the one for you. This commentary by Gordon D. Nickel is extremely competent, but it does have its issues. I read online that pious Muslims will read the Quran during Ramadan and with the release of the Quran, I figured I might as well join them. You could finish it quicker than I did, I was just on some reading plan I got from a Muslim site online.
First, the good. The layout of the book itself is nice as there is good delineation between the text of the Quran and the commentary on it. It’s closer in its outlay to a study Bible rather than a usual commentary one would see on the Bible. Nickel’s commentary is incisive and you can tell he is scholar that has a passion for studying the Quran and Islam. This is also evident from his lengthy bibliography. He refuses to stereotype or push Muslims or Islam into certain categories and favors just calling out similarities and differences. This does have its drawbacks though which I’ll talk about in a bit. Nearly every chapter begins with a brief summary of what is talked about with a little food for though. He also has two wonderful indexes in the back where you can jump to certain ideas or concepts if you need them. There is a scholarly air about the whole book, which is why it has received good praise from those circles, but it reads quite easily and this can be read by anyone though maybe one in a blue moon technical terminology might throw them off. There are also several short essays that are found sporadically about the book by Nickel and other scholars that tackle various aspects of Muslim belief. Not all of these are created equally, but none of them are a waste of time. Lastly, although this has little to do with content, if you are going to buy this in hardcover the book looks beautiful.
The not so good. I have two main gripes with this book. Though neither is enough to damn it. The first is lack of reference material. It would have been helpful to have a chart with the Surahs listed in chronological order rather than by order of cannon, just so the reader can get an idea of when these things were “given.” If this couldn’t be done, I think it would have been helpful to have the suggested date of composition in the blurb right before each chapter. Sometimes Nickel will say when scholars think it was written, but not all the time. Both of these would be a good quality of life change if there is ever a second edition. The second minor gripe that I have is that Nickel could have afforded to be a little harder on the Quran and Muslim beliefs. He’s a scholar and not an apologist, though I think having commentary on some things is very important. It’s not that Nickel always pulls punches, it’s just that there are verses in here that are troubling or weird that he completely leaves unconnected, despite the fact that most Christian apologists towards Muslims use these verses all the time. I think in an attempt to be conciliatory, Nickel May have missed a chance to push just a little harder. This can also be changed in a second edition though.
All in all, I think this is a Quran worth having, and, if you are a Christian, probably the only Quran worth having. It will be of great help to your ministry with Muslims, or even for teaching other believers about the second largest faith in the world.
First, the good. The layout of the book itself is nice as there is good delineation between the text of the Quran and the commentary on it. It’s closer in its outlay to a study Bible rather than a usual commentary one would see on the Bible. Nickel’s commentary is incisive and you can tell he is scholar that has a passion for studying the Quran and Islam. This is also evident from his lengthy bibliography. He refuses to stereotype or push Muslims or Islam into certain categories and favors just calling out similarities and differences. This does have its drawbacks though which I’ll talk about in a bit. Nearly every chapter begins with a brief summary of what is talked about with a little food for though. He also has two wonderful indexes in the back where you can jump to certain ideas or concepts if you need them. There is a scholarly air about the whole book, which is why it has received good praise from those circles, but it reads quite easily and this can be read by anyone though maybe one in a blue moon technical terminology might throw them off. There are also several short essays that are found sporadically about the book by Nickel and other scholars that tackle various aspects of Muslim belief. Not all of these are created equally, but none of them are a waste of time. Lastly, although this has little to do with content, if you are going to buy this in hardcover the book looks beautiful.
The not so good. I have two main gripes with this book. Though neither is enough to damn it. The first is lack of reference material. It would have been helpful to have a chart with the Surahs listed in chronological order rather than by order of cannon, just so the reader can get an idea of when these things were “given.” If this couldn’t be done, I think it would have been helpful to have the suggested date of composition in the blurb right before each chapter. Sometimes Nickel will say when scholars think it was written, but not all the time. Both of these would be a good quality of life change if there is ever a second edition. The second minor gripe that I have is that Nickel could have afforded to be a little harder on the Quran and Muslim beliefs. He’s a scholar and not an apologist, though I think having commentary on some things is very important. It’s not that Nickel always pulls punches, it’s just that there are verses in here that are troubling or weird that he completely leaves unconnected, despite the fact that most Christian apologists towards Muslims use these verses all the time. I think in an attempt to be conciliatory, Nickel May have missed a chance to push just a little harder. This can also be changed in a second edition though.
All in all, I think this is a Quran worth having, and, if you are a Christian, probably the only Quran worth having. It will be of great help to your ministry with Muslims, or even for teaching other believers about the second largest faith in the world.
October 1, 2020
This book is excellent because it’s not a Christian apologetic. It’s also not a Muslim apologetic. It’s actually a highly thoughtful commentary on the Quran by a Christian intellectual deeply immersed in the Quran. It’s definitely the most accessible book I’ve read about interpreting the Quran itself. It doesn’t demonize Muslims or exalt Christians. It’s very irenic and balanced. For some personalities it might not be polemical enough.
July 6, 2020
Well, I'm a Coptic Orthodox Christian (I live in Egypt, a Muslim-majority country)
The book may be good for those who never read anything about Islam, but, for those who want to understand the Quran critically - like me -, it doesn't help a lot.
But anyway, that's fine! I hope that Gordon Nickel would add more critical commentaries that'd help us understand the Quran more in the coming editions, God bless you and your work.
The book may be good for those who never read anything about Islam, but, for those who want to understand the Quran critically - like me -, it doesn't help a lot.
But anyway, that's fine! I hope that Gordon Nickel would add more critical commentaries that'd help us understand the Quran more in the coming editions, God bless you and your work.
February 10, 2023
Full Article on my Substack.
When I began working on this series, about which books protestants should read from a largely unexplored 1200-year period, the main question in my mind, was:
“Which books have had the most profound effect on the Church, for good or for ill?”
Whilst I will be focussing on Christian literature for the rest of this series, it is impossible to cover this period without taking the Qu’rān into serious consideration. To be clear, this article isn’t titled, “I read the Qu’rān so you don’t have to!” but rather, “Reading the Qur'ān as a Christian and a Protestant.” I want you to read the Qu’rān for yourself1. We protestants are famous—or perhaps infamous—for being at the forefront of reacting to cultural trends; Earlier this week I “reacted”, for example, to the Andrew Tate phenomenon. Whilst Tate will soon be long-forgotten, and his reach isn’t huge from a global-historical point of view, the Qu���rān has close to two billion adherents in the world right now—not to mention billions affected indirectly. The historical influences of the Qu’rān in culture, theology and philosophy are undeniable, not to mention the fact that the temple mount, arguably the most geographically important place in Biblical/redemptive history, is currently host not to a temple, synagogue, or church, but a Mosque.
Explaining how to read the Qu’rān in a single article is no simple task. In addition, as Christians, we have to reckon with the Qu’rān’s polemic nature (Polemic: a critique, or strong argument against a world-view), as it was written specifically against Judeo-Christian values and both Judaism and Christianity themselves. Please read it slowly, and carefully, with the following points in mind, which I hope will aid you in doing so well.
Where you live, your experiences and the make-up of your church could influence how important you feel this book is, but imagine for a second that you heard a book had sold two billion copies overnight. Would you be intrigued?
When I began working on this series, about which books protestants should read from a largely unexplored 1200-year period, the main question in my mind, was:
“Which books have had the most profound effect on the Church, for good or for ill?”
Whilst I will be focussing on Christian literature for the rest of this series, it is impossible to cover this period without taking the Qu’rān into serious consideration. To be clear, this article isn’t titled, “I read the Qu’rān so you don’t have to!” but rather, “Reading the Qur'ān as a Christian and a Protestant.” I want you to read the Qu’rān for yourself1. We protestants are famous—or perhaps infamous—for being at the forefront of reacting to cultural trends; Earlier this week I “reacted”, for example, to the Andrew Tate phenomenon. Whilst Tate will soon be long-forgotten, and his reach isn’t huge from a global-historical point of view, the Qu���rān has close to two billion adherents in the world right now—not to mention billions affected indirectly. The historical influences of the Qu’rān in culture, theology and philosophy are undeniable, not to mention the fact that the temple mount, arguably the most geographically important place in Biblical/redemptive history, is currently host not to a temple, synagogue, or church, but a Mosque.
Explaining how to read the Qu’rān in a single article is no simple task. In addition, as Christians, we have to reckon with the Qu’rān’s polemic nature (Polemic: a critique, or strong argument against a world-view), as it was written specifically against Judeo-Christian values and both Judaism and Christianity themselves. Please read it slowly, and carefully, with the following points in mind, which I hope will aid you in doing so well.
Where you live, your experiences and the make-up of your church could influence how important you feel this book is, but imagine for a second that you heard a book had sold two billion copies overnight. Would you be intrigued?
May 24, 2020
Gordon D. Nickel and other scholars give well-developed thoughts on the Quran, examining even its most controversial ideas in objective language so Western readers can appreciate its context. The translation itself is highly readable. Terrific book for Christians interested in understanding the Quran and Islamic perspectives.
June 24, 2020
Thank you for this Commentary on the Quran. This is a book that many Christians shy away from reading, but its always beneficial to read the sacred texts of other religions for first hand knowledge.
December 18, 2020
I wish that the author used the English of well-known commentaries of Qur'an like Ibn Kathir, Suyuti, Qurtubi and Al-Razi and as well as Sayyid Qutb.
March 18, 2021
Good book, I would recommend using it as reference work and not necessarily sitting down and trying to read it cover to cover (just my 2 cents).
Displaying 1 - 9 of 9 reviews