So what happens when a leading Catholic intellectual reads the Quran, especially one as attuned to language as Garry Wills? The answer, as unlikely as it may seem at first glance, is a delight. Which makes it a shame that his book is ill-served by its title.

Wills is hardly so presumptuous as to try to explain what the Quran means — or “meant,” that past tense evidently the heavy hand of the marketing department trying to link to previous Wills books on what Jesus, the Gospels and Paul all meant. Even the cover design is similar. And the subtitle (again I suspect a marketing decision, going for the obvious) refers to what prompted Wills to read the Quran. In his case, it was politics. He blasts away at the multiple varieties of religious and secular ignorance that led to the invasion of Iraq and thus to one of America’s longest foreign wars. He also includes a third kind of ignorance — the “fearful ignorance” displayed in “anti-Muslim animus,” too often reminiscent of the anti-Communist hysteria of the Cold War.

Once he gets to the Quran itself, however, Wills shines. With the same sensitive eye deployed in his Pulitzer-winning “Lincoln at Gettysburg,” he approaches the text in the spirit of exploration, bringing fresh perspective even for those who imagine they already know it well.

The Quran is “haunted” by the desert, he writes. “Nowhere else do you get a greater feel for the benignity of rain — or of water in any form.” Where heaven is “an urban ideal” in the Bible (the heavenly Jerusalem), in the Quran it’s “the oasis of oases, rinsed with sweet waters, with rivers running on it and under it, and with springs opening unbidden.” And in a lovely coda to that observation, he adds: “When I was growing up in the 1940s, a song was everywhere on the radio, ‘Cool Water’ sung by Vaughn Monroe. As I read the Quran, it keeps coming back to me, unbidden.”

Where Wills’s Catholicism might have limited how he reads the Quran, on the contrary, he brings it to bear in interesting ways. I can’t think of anyone else who could place quotes from St. Augustine and the Quran side by side, enjoying both the unlikeliness and the aptness of the juxtaposition. Or revel in both the similarities and the disparities between the biblical and the Quranic versions of the stories of Moses, Abraham and Jesus (all three of whom, along with many other figures from the Bible, are revered prophets in the Quran).