• Prologue


• Part I: Cain and Abel/Qabil and Habil


• Preview: Chapters 1-3 The first murder


• Chapter 1: Cain's fratricide: rabbis and other early Jewish writers judge the case


• Chapter 2: Cain and Abel in Early Christian Writings and Art


• Chapter 3: Muslims on "...the story of the two sons of Adam"


• Comparative Summary: Cain and Abel/Qabil and Habil


• Part II: Sarah and Hagar: Mothers to Three Families


• Preview: Chapters 4-6 Abraham's rival wives


• Chapter 4: Sarah and Hagar: Jewish portrayals


• Chapter 5: Sarah and Hagar in Christian interpretations


• Chapter 6: Hagar and Ishmael, Ibrahim's family in Mecca


• Comparative Summary: Sarah and Hagar: Mothers to three families


• Part III: Joseph's Temptation by his Egyptian Master's Wife


• Preview: Chapters 7-9 Joseph/Yusuf and the Temptress


• Chapter 7: Joseph and Potiphar's wife--Jewish interpretations


• Chapter 8: Joseph put to the test--Christian sermons and art


• Chapter 9: Yusuf with Zulaykha


• Comparative Summary: Joseph's temptation by his Egyptian master's wife


• Part IV: Jonah the Angry Prophet


• Preview: Chapters 10-12 "The one of the fish"


• Chapter 10: Jonah, Nineveh, the Great Fish, and God: Jews ponder the story


• Chapter 11: Jonah and Jesus: In One Story, Two.


• Chapter 12: Islam's Yunus: from anger to praise


• Comparative Summary: Jonah the angry prophet


• Part V: Mary, Miriam, Maryam


• Preview: Chapters 13-15 Mary through three religions' eyes


• Chapter 13: Mary's Story in Christian imagination: from Jewish maiden to ever-Virgin to Heavenly Advocate


• Chapter 14: Miriam, mother of Yeshu the false messiah: Jewish counter-stories


• Chapter 15: Islam's Maryam: "chosen...above the women of the worlds"


• Comparative Summary: Mary, Miriam, Maryam


• Epilogue


• Endnotes


• Works Cited/Bibliography


• Index

Robert C. Gregg is Professor in Religious Studies, Emeritus, at Stanford University.

In Shared Stories, Rival Tellings, Robert Gregg performs a comparative investigation of how Jewish, Christian, and Muslim interpreters developed their distinctive and exclusionary understandings of narratives common to their three Holy Books