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Gabriel Said Reynolds

American historian of religion, theologian, and scholar of Islamic studies From Wikipedia, the free encyclopedia

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Gabriel Said Reynolds is an American academic and historian of religion, who serves as Jerome J. Crowley and Rosaleen G. Crowley Professor of Theology and assistant professor of Islamic Studies at the University of Notre Dame.[1] His scholarship focuses on Qur'anic Studies, Origins of Islam, and Muslim-Christian relations, and to a more limited extent, also covers World Religions, World Church, and History of Christianity.[1][2]

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Biography

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Gabriel Said Reynolds obtained his Ph.D. in Islamic Studies at Yale University.[1] From 2012 to 2013, he directed "The Qurʾān Seminar" alongside Mehdi Azaiez, a year-long collaborative project dedicated to encouraging dialogue among scholars of the Quran, the acts of which appeared as The Qurʾān Seminar Commentary.[1][3] In 2016–2017 he directed the research project Un Dieu de vengeance et de miséricorde: Sur la théologie coranique en relation avec les traditions juive et chrétienne at the Fondation Institut d'Études Avancées de Nantes in France.[2] Reynolds is CEO of the International Qur’anic Studies Association (IQSA),[2] and a contributor to Notre Dame's World Religions and World Church podcast: Minding Scripture.[1]

In 2008 he was the editor for The Qur'an in its Historical Context; essays included his own introduction, "Qur'anic Studies and its Controversies".[4] In August 2015 the Times Literary Supplement published Variant Readings: The Birmingham Qur'an in The Context of Debate on Islamic Origins, a scholarly commentary of Reynolds about the discovery and analysis of the Birmingham Quran and its relations with other ancient Quranic manuscripts.[5] In 2018 he has overseen commentaries on such aspects of Islam as the Nephilim in The Qurʾān and the Bible: Text and Commentary.[6] In 2020 he wrote Allah: God in the Qurʾān, a scholarly treatise on the conception of God in Islam and its distinguishing features in Islamic theology, with a comparison between the portrayals of the Abrahamic god in the Bible and the Quran, respectively.[7]

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