With that in mind, those who have not read the Quran will see that it is a capstone to all the Scriptures of the West: Jewish, Christian, and Muslim; all of which share the same God, but use different metaphors by which to worship him.
In the end, my aim is for readers to see what the subject of these Scriptures mean, not to accept or reject them.
The Bible's disregard for unity is quite as impressive as its exhibition of it.
The Quran is the earliest and by far the finest work of Classical Arabic prose.
It is violently partisan, abstract rather than objective or representational, with a multidimensional theme and variations rather than a linear exposition.
Much of my critical thinking has turned on the double meaning of Aristotle's term anagnorisis, which can mean "discovery" or "recognition," depending on whether the emphasis falls on the novelty of the appearance or on its reappearance.
Of course, every true discovery must in some sense relate to what has always been true, and so all genuine knowledge includes recognition, however interpreted. All text is used by permission from Oxford University Press.
Part of the continuing relevance of the Quran in translation is that it does not permit itself to be read literally or passively.
It challenges its readers actively to confront the problem of the relation between revelation and interpretation and breaks down conventional boundaries between scripture and tradition amidst the language divide that will always exist between Arabic and, for example, English.