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God in the Qur'an: God in Three Classic Scriptures
Get Free Ebook God in the Qur'an: God in Three Classic Scriptures
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Audible Audiobook
Listening Length: 9 hours and 57 minutes
Program Type: Audiobook
Version: Unabridged
Publisher: Random House Audio
Audible.com Release Date: November 13, 2018
Whispersync for Voice: Ready
Language: English, English
ASIN: B07JHTFBGW
Amazon Best Sellers Rank:
I would give this book 3.5 stars, but will bump up to four rather than down to 3 for the author’s noble objectives. As Miles writes, “We must all learn…to read one another’s scriptures with the same understanding and accommodating eye that we turn upon our own.†(21-22)Miles gives an explanation of his approach in the introduction, wherein he states that he will approach the Quran as a literary text with “suspension of disbelief.†He then explains his choice of Tarif Khalidi’s Quran translation, which is sound, as it is much more accessible to contemporary readers than, for example, Arberry or Pickthall. He also uses selections from Asad’s translation. Miles explains his choice with reference to other translations, in particular The Study Quran, which he cites on a few occasions.While the book is ostensibly about God in the Quran, there are often as many or more references to the Bible and multiple references to Christian tradition, such as Augustine, Milton, Blake, etc, accompanied by asides about the Sistine Chapel and other aspects of Euro-American civilization. This is understandable, given the author’s background and intended audience, but betrays a lack of research on his part. Whereas in Gary Wills’ What the Quran Meant and Why it Matters, we find extensive references to scholarship regarding the Quran and Islam by Muslims and non-Muslim scholars of Islam, Miles has a tendency to retreat to the familiar. This may be an effective tool for addressing his non-Muslim audience, but may also prevent him from delving deeper into interpretations of the text under consideration, the Quran. This approach does lead him to miss significant aspects of the text. For example, when discussing the question of why God did not forgive humanity immediately after the fall, Mills turns to a discussion centering on Milton’s Paradise Lost with reference to the Old and New Testaments (35-40), rather than other Quranic verses which discuss the manner in which God relented unto Adam and Eve immediately after the fall.This approach plagues the book throughout, giving us more of an appreciation for how Miles sees the Quran in relation to Christian theology and Western civilization than for what the Quran actually says and how God is presented in the Quran. If one wishes to gain a deeper understanding of what the Quran itself actually says, there are better books available.
I have read all three of Jack Miles biographies of God. This one was not a provocative or as interesting as the other two. It is not because of Jack Miles' writing, rather it due to the character of Allah. Lets face it Allah is not much of a "character" as Yahweh or Christ. Allah is beyond all. All need to submit to him. Miles shows how Allah is different by using the stories that one is familiar in the Bible and showing how different the stories or in the Qur'an. In one sense the conclusion at the end is that Islam attempts to correct the view that God is only interested in the Israelites and that God is not a Trinity. Before reading this book, I highly recommend reading Miles' previous two books
Interesting, and certainly an education for me about the Qu’ran, but not nearly the equal of Miles’ earlier works, especially the monumental God: A Biography. What I miss here is the depth of Miles’ intuitive, subjective, risky interpretations. This seems to be simply a comparison.
This scholarly and sensitive study compares and contrasts the representation of God in the Qur'an with the God of the Hebrew Bible and the God of the New Testament. They are all, of course, the same, the One True God, although they are portrayed in the scriptures in subtly but importantly different ways. The writing is dense and deeply respectful of Islam, Judaism, and Christianity, which is an exercise others have not found easy. This is not an easy read, but it is a rewarding one for those who would persist in the pursuit of deeper understanding across the borders of faith communities, a mission so sorely needed in this age.
Scholarly and with a fresh perspective on comparative concept of god.
I surely agree with reviewer "Michael." Reading this one =without= the considerable context supplied by the earlier PP winner would seem to be far less educational or rewarding than reading it =with= that backdrop.But there's a lot more to this, IMO, and MO is this: What the books =say= is open to considerable interpretation, and has been since the first renderings were rolled out about 3,000 years ago. Further, those interpretations -- decidedly including all those of the early Christian texts in the three Roman Empires of 500 to 2,000 years ago -- are what the shouting has been all about. (The politics of scriptural interpretation are at least as intriguing as the immense effects thereof.)For a researcher on the sociopsychological effects of religious belief, Miles has indeed provided useful speculations in all three of his books. But to place those speculations =in= useful context, I've turned to such as Martin Buber, Kurt Riezler, Erving Goffman, Karl Jaspers, Eric Hoffer, Walter Martin, Karen Armstrong (pretty much in the chronological order of their work), and lately, Barnaby Rogerson and Peter Frankopan.The last listed's =The Silk Roads= is the most illuminating I've yet run into on the topic, especially with regard to the rapidly changing interpretation of the Quran in the seventh and either centuries that moved Islam from one published policy with regard to other religions to quite the opposite... with enormous impact to the moment you're reading this.
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