A Look of Faith at the Qur’an

1. The Principles of the Study

Our study of the Divine Inspiration is based on the following unchanging principles:

1. Reference to the Qur’anic text itself.
2. Research of the spiritual meaning of the text.
3. The divine pedagogy in the Inspiration.
4. Unity of the Inspiration.

By respecting these principles in the study of the Biblical-Qur’anic Inspiration, we are able to enter the divine intention and finally discover the unity of the two revelations.

1.1. The reference to the Qur’anic text

God demands believers to be prudent in their search of spiritual truths. He asks them to always refer to the Inspired Books and ignore rumors propagated by troublemakers. God warns us by saying:

“Among people is one who argues about God, without knowledge, without guidance, without a Luminous Book.” (Qur’an XXII; Pilgrimage,8)

The Luminous Book that we have as a reference to understand the spirit of the Qur’an is the Qur’an itself, supporting our arguments by this Inspired Book and by the Bible, in order to manifest the unity that exists between the Inspired Books. It is intentional that we do not pay any attention to the vain protests of those who dwell on superficial controversies, wasting their time and ours.

This necessity of referring to a Luminous Book was sensed by the Apostles of the Messiah themselves, to convince the Jews that Jesus was truly the Messiah announced by the prophets of the Old Testament. In fact, the Evangelical Inspiration says that the Jews who believed in the Messiah have

“… welcomed the Word (announced by the Apostles) very readily; every day they studied the Scriptures to check whether it was true.” (Acts 17,11)

The Messiah had acted in the same way with His Apostles after His resurrection:

“Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the Scriptures that were about Himself.” (Luke 24,27)

Sensible believers must therefore constantly refer to the luminous books if they seek solid guidance in order to base their faith on knowledge, following the Apostles’ example, their predecessors.

1.2. The search for the spiritual sense of the text

God commands us to always search for the spiritual meaning of the inspired texts, putting us on guard against the trap of literal and restricted interpretations that deviate from the divine intention. Divine Inspiration’s goal is to inflame our hearts and to stimulate our interest for eternal spiritual life, and which goes beyond corporal life. That is why the Qur’an, after the Gospel and the Torah, incites us and increases our awareness to tie ourselves to the spirit through the letter. In fact, the Qur’an says:

“Among people is one who worships God to the letter. If good befalls him, he grows content with it. But if an ordeal befalls him, he turns his face about, losing this world and the next. This is the most manifest bereavement.” (Qur’an XXII; The Pilgrimage,11)

We find the same warning in the Gospel, in a different style:

“God has given us the qualifications to be the administrators of this new covenant, which is not a covenant of written letters but of the Spirit: the written letters bring death, but the Spirit gives life.” (2 Corinthians 3,6)

The Messiah advises us not to understand Inspiration literally, not to stop on the literal sense, but to elevate ourselves to the Divine Intention that manifests itself by prophetic words:

“It is the spirit that gives life, the flesh has nothing to offer. The words I have spoken to you are Spirit and they are life.” (John 6,63)

The Old Testament too, invites us to go beyond the letter to rejoin the Spirit. We cite as an example, circumcision and fasting. The prophet Jeremiah (VIth century BC) says with regards to circumcision:

“Circumcise yourselves for Yahweh, apply circumcision to your hearts.” (Jeremiah 4,4)

This great prophet had thus understood that the divine intention on circumcision was aimed at the purification of the heart, not the removal of the foreskin; a spiritual act, not physical, which washes the soul of all impure thoughts and tendencies. That is why St Paul says again about this:

“To be circumcised or uncircumcised means nothing: what does matter is to keep the commandments of God.” (1 Corinthians 7,19)

Indeed, those who observe God’s commandments

“In Him have been circumcised, with a circumcision not performed by human hand, but by the complete stripping of your body of flesh.” (Colossians 2,11)

Such is the spiritual circumcision done by the hand of God to purify the soul through repentance and grace. This cannot be compared to the physical circumcision, performed by human hands, incapable of cleansing the soul of its impurity.

Circumcision, fasting, sacrifices, pilgrimage, etc… are all “ambiguous” symbols that evoke spiritual realities; they make up part of the “ambiguous” which should be interpreted spiritually, not literally, as is continually done

“those in whose hearts is waywardness pursue what is ambiguous therein, seeking discord and seeking to unravel its interpretation. But none knows its interpretation save God, while those deeply rooted in knowledge say: ‘We believe in it. All is from our Lord.’ Yet none remembers save those possessed of minds.” (Qur’an III; The Family of Imran,7)

Interpretation of the “ambiguous” is known by God alone, as the Qur’an reveals. How then, do some people dare to interpret them in a manner and a style which creates discord and division between brothers? As for us, we do not advance our own interpretation, but recourse to the Word of God in the Bible, and the Gospels in particular. There, we find the interpretation of God Himself concerning the “ambiguities”, and by His proper “Word Which He cast to Mary” (Qur’an IV; Women,171). The Word of God incarnates itself in Her to illuminate the world on God’s intentions in his Inspiration. This Blessed Word does not err; It surpasses and confuses all human interpretation. Only “the gifted with intelligence”, who are freely open and without restraint when it comes to the whole Biblical-Qur’anic Inspiration, will be able to learn from this Divine Word. All those who let themselves be entangled by the nets of fanaticism, can liberate themselves from this hellish slavery, if they allow themselves be guided by the whole Word of God. They will thus avoid God’s severe judgment, and so glorify his Holy Biblical-Qur’anic Inspiration by repeating with the Qur’an:

“We believe in It. All is from our Lord.” (Qur’an III; The Family of Imran,7).

As for fasting, the prophet Isaiah (VIIIth century BC) explained, a long time before, that divine intention was not aimed at drinking or eating, but on the works of justice:

“Is not this the sort of fast that pleases me—it is the Lord Yahweh who speaks—to break unjust fetters and undo the thongs of the yoke, to let the oppressed go free, and break every yoke, to share your bread with the hungry, and shelter the homeless poor, to clothe the man you see to be naked and not turn from your own kin?” (Isaiah 58,6-7)

Yes indeed, we believe that the real fast is to avoid language of vain speech, calumnies which harm people, to abstain from eating the property of others. Such is the food that should be avoided, as Christ had said:

“Listen and understand. What goes into the mouth does not make a person unclean… But the things that come out of the mouth come from the heart, and it is these that make someone unclean. For from the heart come evil intentions: murder, adultery, fornication, theft, perjury, slander. These are the things that make a person unclean…” (Matthew 15,10-20)

The Qur’an, inspired to confirm the Gospel, confirms these shocking words of Jesus. In fact, the words addressed by Jesus to the Jews are reported in the Sura of the Family of Imran:

“I bring you a Sign from your Lord… I confirm what lies before me of the Torah and to make it licit for you some of what had been made illicit.” (Qur’an III; The Family of Imran,49-50)

God’s disciples understood that no food is forbidden or considered impure by God. The Torah and Qur’an do not mention these prohibitions, except to prepare the concept of what is pure and impure in the actions and conducts of human beings, addressing themselves to people who ignored God, good and evil. It is for this reason that God comes back to this subject, and clarifies his intention on pure and impure, in the Sura of “The Table”, explaining that:

“Today made licit to you are good and wholesome foods. The food of the People of the Book (Bible) is licit to you, and your food is licit to them.” (Qur’an V; The Table,4)

God also confirms this intention further down in the same Sura:

“O believers, do not pronounce illicit the delectable foods that God has made licit to you, but do not transgress - God love not the transgressors. Eat of what God has provided for you, food licit and delectable…” (Qur’an V; The Table,87-88)

We should notice that this commandment is addressed to believers, so that they put it into practice: “Oh thee believers”, and not to unbelievers who transgress God’s will and do not practice it. We are of those who believe the words of Jesus who declares “lawful a part, that was forbidden,” of food, as previously explained. We are not transgressors. We also believe in Muhammad, his companion in this heavenly mission, who was sent to confirm the Gospel and the words of Jesus therein.

By virtue of this faith, which is ours, we are certain, not to forbid what God declares licit, as God also says in the Sura of The Table:

“Upon those who believe and do good deeds, no blame shall attach in what they may taste, so long as they fear God, and believe, and do good works… for God loves the charitable.” (Qur’an V; The Table,93)

Do good deeds! This is what is pure which God prescribes. Do evil works! Here is the impure that God forbids. Also, in Sura VI, The Cattle, God asks Muhammad to say:

“Say: ‘Come, let me recite to you what your Lord forbids you: that you associate nothing with Him… that you do not come near indecencies… that you do not kill the soul which God has sanctified except in justice. This is what He has charged you with… and do not come near the property of an orphan… Be fair in weights measures… be just even… and fulfill the Covenant of God… Here then is My Path, made Straight, so follow it’…” (Qur’an VI; Cattle,151-153)

We should note that it is not a question of pure or impure food in these divine prescriptions of the Straight Path, and thus have to go beyond these culinary and materialistic prohibitions, to put into practice what Jesus says in Matthew’s Gospel and the Sura of The Family of Imran. Only a heart, mature in sound faith, and who listens to God’s directives, is able to liberate himself from the chains of the letter, and to launch himself onto this “Straight Path” of the spirit prescribed by the Qur’an.

This also applies to fasting in Ramadan. This fasting is not obligatory as fanatics claim, since the Qur’an itself prescribes: “Upon those who can bear it (the fast)(and do not), a penance: the feeding of a poor person” (Qur’an II; The Cow,184). The true fast is therefore not to “consume each other’s wealth”, as prescribed by the Qur’an further down. Those who lead a well-ordered life, and balanced in all things, are those who fast the duration of their life.

We have seen people who fast that devour food like wild beasts from over-stocked tables, and end up by vomiting after their Pantagruelian, excessive meals from dusk till dawn…

Happy are those who understand the Divine Intention and practice equilibrium and self-control in all things.

It is the reason for which the Qur’an prescribes:

“There is no compulsion in religion.” (Qur’an II; The Cow,256)

This applies indeed, to fasting.

The Qur’anic Inspiration also underlines the fact that fasting is for oneself to refrain from listening to lies and in usurping people’s money:

“Those whom God wills not to cleanse their hearts - shame shall be their lot in this world, and in the next terrible torment. Ever willing to lend their ears to falsehood! Ever ready to consume forbidden wealth.” (Qur’an V; The Table,41-42)

God also says in his Holy Book:

“Do not consume each other’s wealth in falsehood, nor argue the matter with judges in order to consume a portion of people’s wealth unjustly, knowing well what you are doing.” (Qur’an II; The Cow,188)

It clearly appears from these verses that the purification desired, is that of the heart, and that the fast, is to refrain from listening to lies and “usurping” money unjustly, without ever being satisfied, and not in refraining from eating food for a limited time.
Moses gave the Jews a Law, the Torah. Some persist, even today, to understand this Law to the letter, and refuse to open up to the divine intention. This closure has isolated them from God; it is the main reason of the Jew’s refusal of Jesus. They were expecting a military warlike Messiah, an authoritarian politician and a brilliant economist. And yet, the Messiah came to speak to them of repentance, of love for the other, not of armed conflict, of scorn for money, not of its importance. He also explained the spiritual concept of ablution (physical purification by water), of fasting, of the sabbatical rest, and of the Law of Moses in general. But the fanatic Jews held on fast to the letter of the Law, not to its spirit, and refused to recognize the Messiah who invited them to cleanse themselves in the springs of the spiritual Waters, non-material, the source of repentance, solely capable of purifying the heart from its real impurities.

That is why God invites us in the Qur’an, to a serious examination of conscience. This justifies or condemns each one of us:

“Say: ‘Have you considered what bounty God has caused to descend upon you, which you then divided into illicit and licit?’ Say: ‘Did God give you leave (to say that), or did you fabricate lies upon God?’ What will they think, those who fabricate lies upon God, on the Day of Resurrection? God is bountiful to mankind, but most mankind will not render thanks.” (Qur’an X; Jonah,59-60)

These striking verses reveal that it is man who, by his foolishness marks, “against God”, what is prohibited and what is permitted. What will the answer of each of us be to this question posed by the Qur’an: Is it God who distinguishes between what is prohibited and what is permitted in the goodness He Himself provides us with, or is it the narrow spirit of wicked believers who attribute these lies to God?

Moreover, and in all cases, the Qur’an reveals that God is free to erase whatever He wants from the revealed Books:

“For every period decided there is a Register: God erases what He wills, and ratifies. With Him is the Archetype of the Book.” (Qur’an XIII; Thunder,38-39)

Thus, we have seen that the Messiah declares “all foods clean” (Mark 7,19). Furthermore, with regards to all animals, God repeats to Peter, on three occasions:

“What God has made clean, you have no right to call profane.” (Acts 10,15-16)

Paul, on his turn, clarifies the question of pure and impure in these terms:

“Do not wreck God’s work over a question of food. Of course all foods is clean…” (Romans 14,20)

He also confirms this truth to his disciple Titus:

“To all who are pure themselves, everything is pure; but to those who have been corrupted and lack faith, nothing can be pure—the corruption is both in their minds and in their consciences. They claim to have knowledge of God but the things they do are nothing but a denial of him…” (Titus 1,15-16)

There is a permanent conflict between the literal and spiritual interpretation. God is not asking us to simply have faith in His Inspiration, but the good faith: the one who submits himself to His Intention. God is Spirit and desires the elevation of our spirit. Without this we cannot, whatever we do to purify the body, rise towards God. Physical ablution makes up a part of the “ambiguities”, and is but a symbol for the necessity of a spiritual purification, and is unable of producing it. This purification is obtained through faith and good works.

Believers who are in search for the spiritual meaning of Inspiration will reach the summit of spiritual life; on the other hand, those who remain attached to the letter are dwarves, as mentioned in the Qur’an in the following verse:

“Among people is one who worships God to the letter (harf). If good befalls him, he grows content with it. But if an ordeal befalls him, he turns his face about, losing this world and the next. This is the most manifest bereavement!” (Qur’an XXII; Pilgrimage,11)

The word “harf” in Arabic has a premier, specific meaning of the “letter”. But, some translate this word as “edge”, which is its secondary sense. If the divine intention was “edge”, the more precise Arabic word would have been “haafat”. Divine intention clearly targets believers who think in fear, attached to “the letter”, who fear punishment, without seeking to understand the intention of the Holy Spirit through the love of God. For “the written letter brings death”, says the Gospel, “but the Spirit gives Life”. (2 Corinthians 3,6)

How can, a believer who is attached to the letter, not “fall” head over heels, be confused and shaken, when two passages of the same inspiration are contradictory? In truth, this contradiction is only apparent when placed at the level of the letter. But these same texts agree at the spiritual level and in the divine intention.

So, to climb toward the spiritual intention is necessary for salvation, without which, we plunge into the quagmire of the letter, soiling ourselves in the impurities of fanaticism and ignorance, as, alas, is the case of many. The necessity to go up to the divine intention and spiritual meaning of the texts appears in two passages on the creation, which are quite different:

“It is He Who created the heavens and the earth, and what is between them, in six days, then sat firmly on the Throne.” (Qur’an XXV; The Criterion,59)

In this text, the creation was achieved in six days. But we find in another chapter:

“Say: ‘You are blaspheming against Him who created the earth in two days…’” (Qur’an XLI; Made Distinct,9)

The interpretations which attempt to literally reconcile the creation in six days and that of two days are comical and whimsical. They become more obscure through detours and contortions, and fail to convince a thoughtful person, endowed with a mature and sensible mentality. They certainly move away from God’s intention in His Inspiration.

We also find in the Old Testament two narratives on the creation. The first, talks of the creation in six days, where God created man and woman on the sixth day, after having created the animals and the plants (Genesis 1). The second recounts, recites the exact contrary: God created Adam first; He then placed him, alone, in paradise, then created the rest of the animals, and finally, created Eve from Adam’s rib. The narrative does not even mention the number of days of the creation (Genesis 2).

So, is there a contradiction in the Inspiration? No! Divine Inspiration does not contradict itself: we have to understand that God, through his narratives, wants simply to reveal to the polytheistic man, the existence of a unique Creator. This modest truth, and from it alone, provoked a lot of hatred against those who preached it. The purpose of the texts is to reveal to man, knowledge of the unique Creator, and to put an end to the vain adoration of idols and worship offered to the multiple gods of mythology.

This unique God invites us, by these various narratives on the creation, to go beyond the letter and to rise to reach the spirit. It is not important to know how the universe was created, but to know that there is but one God, Creator to worship. It is not about satisfying a scientific curiosity, by searching for numerical and temporal truths (number of days of the creation, etc…) in the sacred texts, but to understand the spiritual message: the Existence of one God and of the right way to worship Him. This is what the Inspiration wants to reveal us.

1.3. The divine pedagogy in the Inspiration

God, like a father with his children, has always acted pedagogically in His Inspiration to guide believers, leading them gradually from where they are, to the psychological and spiritual maturity in which He wants them. Any sensible and discerning believer will find that, in the Qur’an, God uses pedagogy with the Arabs of the VIIth century after Jesus Christ. God applied this same pedagogy toward the Jews and Christians in the Old and New Testaments respectively.

The Arabs of the Arabian Peninsula had no knowledge of spiritual life because of their ignorance of the revealed divine truths. Before the apparition of the Prophet Muhammad, they worshiped at Mecca where more than three hundred and sixty congregated at the “Kaaba”, a cubic monument which houses the “Black Stone”, which the Arabs believe came down from Heaven.

These gods of Arabian mythology ate, married amongst themselves, and procreated. The Arabs therefore believed in a mythology comparable to that of the Greeks, before the diffusion of Christianity in Europe.

It was not possible to give the Arabs the fullness of light in a single stroke, because of their absolute distance from the Divine Truth. Likewise, it is impossible for the human eye, which had remained in darkness for a long time, to all of a sudden be opened up to sunlight without being overwhelmed, stunned, blinded. In the same way, the Divine Light must be given gradually to those who remained in darkness for so long.

God, as always, acts with wisdom when he revealed Himself to the Arabs, not only “in a clear Arabic tongue”, but also in progression. He is like a teacher who instructs his students at school, leading them from primary to secondary school, up to college.

The Creator ensued in the same way with Abraham, Moses and the Jews in the Torah, followed by the Christians in the Gospel, revealing little by little the essence of His unique and spiritual Being. This pedagogy can be found in the Qur’an where God reveals to the Arabs, the Biblical truths with infinite finesse and delicacy, like a father educates his child towards maturity. To illustrate this, we will expose two examples of the divine pedagogy, one on animal sacrifice, and the other on marriage.

1.3.1. The sacrifices

Since the time of Moses, the Jews contaminated themselves with idolatry in Egypt. They worshiped Egyptian gods and offered them sacrifice after sacrifice. To draw them away from these pagan practices, which became a habit that spanned for more than four centuries, and in order to gradually bring them closer to the unique God, Moses, in the Torah, gives them a cult. This latter consisted of sacrifices offered, not to Egyptian gods, but to the unique God whom they had forgotten. The purpose of these sacrifices was not to please God, but to move the Jews away from worshiping idols. That was the first step to move them closer to true worship.

Moses was neither capable of annulling the practice of sacrifices abruptly and conclusively, nor of convincing the Jews of their inaptitude in obtaining divine mercy. They could not understand at that time, that the principle of repentance was to approach God through forgiveness, not sacrifice. Therefore, God permitted for these sacrifices as a first step for them to get closer to Him.

The second step took place more than five centuries later, after the Jews left Egypt. God, then inspired his prophets on the vanity of animal sacrifice and holocaust, declaring that the only sacrifice desired by God is the spiritual sacrifice of oneself. The real offering that pleases God is a repentant soul who is totally resigned to the divine will. David, the prophet king, addresses God in Psalm 51(50) thus:

“Lord, open my lips, and my mouth will speak out your praise. Sacrifices give You no pleasure, burnt offerings you do not desire. The sacrifice to God is a broken spirit, a broken, contrite heart you never scorn.” (Psalm 51,17-19)

In another Psalm, God also says:

“Am I to eat the flesh of bulls or drink the blood of goats? Let thanksgiving be your sacrifice to God, fulfill the vows you make to the Most High; then if you call to Me in time of trouble I will rescue you and you will honor Me.” (Psalm 50,13-15)

In the Bible, God declares through the prophet Jeremiah (VIth century BC) that He never demanded sacrifice and holocausts, but that we follow his commandments. In fact, Jeremiah says to the Jews with irony:

“Yahweh Sabaoth, the God of Israel, says this, ‘Add your burnt offerings to your sacrifices and eat all the meat. For when I brought your ancestors out of Egypt, I said nothing to them, gave them no orders, about burning offerings and sacrifices. My one command to them was this: Listen to my voice, then I will be your God and you shall be my people. In everything, follow the way that I mark out for you, and you shall prosper.’” (Jeremiah 7,21-23)

The prophet Micah, he too, in the VIIIth century BC, denounced the vanity of animal sacrifice and continues in saying:

“You have already been told what is right and what Yahweh wants of you. Only this: to do what is right, love tenderly and to walk humbly with your God.” (Micah 6,8)

The Qur’an, in its turn, invites us to go beyond the sacrifice of animals and to understand the real intention of God. Speaking of sacrifices, it says:

“Their flesh and their blood shall not reach up to God; rather, it is your piety that will reach Him.” (Qur’an XXII; Pilgrimage,37)

In spite of this, we see “believers” rushing in the millions towards pilgrimage sites, where an incalculable number of muttons and others are offered in sacrifice to God, who is touched “neither by their flesh, nor their blood”. This custom is a social one rather than spiritual, mostly aimed at pleasing a hypocritical society, and which goes against any real piety in everyday life.

1.3.2. Marriage

Polygamist marriage with the Arabs of Antiquity was chaotic, so was divorce. Dominated by the whims of men and their instincts, marriage exposed a woman to the greatest insecurities and a number of dangers: because divorce was free, a woman did not receive any indemnities. The unworthy role of women in the harems of Ancient Arabia was well known.

The Qur’an comes therefore, as a first step, to limit the number of wives and to impose a law on divorce, according to which man must compensate the divorced woman. Marriage is limited to four legitimate wives, provided however, that he is equitable towards them, otherwise, the man must marry only one. Here, divine pedagogy appears, as, a limitation in marriage is in itself a great evolution for an Arab man of the time, an evolution through which the people of the Bible had already undergone: The Qur’an says:

“If you fear you will not be fair towards orphans, so too with marriage. Marry whomever pleases you among women - two, three, or four; but if you fear that you will not fair to them all, then one only… Give women (wives) their dowry, a free offering.” (Qur’an IV; Women,3-4)

It is to be noted that the first verse commences by drawing man’s attention towards orphans, thus opening a path to altruism. Then, in speaking of marriage, the Qur’an not only restrains, but also imposes on the man a dowry to be given to each woman. On one side, this does not encourage polygamy, and on the other, it elevates the woman’s rank by imposing a dowry by the husband, not by the woman, as was practiced for a long time even in the Christian west. The Qur’an allows women to freely withdraw themselves from this dowry in favor of the husband:

“Give women their dowry, a free offering. And if they willingly offer you any of it, then consume it in peace of mind and wholesomeness.” (Qur’an IV; Women,4)

After having restrained marriage, the Qur’an recommends monogamy. Going back to the same subject, it presents monogamy as the unique and exemplary way of avoiding any injustice towards wives:

“You will not be able to act equitably with your women (wives), even if you apply yourself to do so.” (Qur’an IV; Women,129)

It is clear that God invites man, with this verse, to monogamy. After having progressively led him from the disordered union with woman, by passing through marriage with the condition of equality towards four wives, God finishes in prescribing monogamy to him because he cannot treat several wives impartially, “however hard he tried”. Every sincere believer, who seeks to please God, not his own proper desires, understands this divine pedagogy, if they have matured in faith.

So, it is with a lot of finesse and delicacy, that the Creator introduced monogamy into the Arab mentality. Nevertheless, the first impression, which still remains predominant with many Muslims, is that polygamy is permitted by the Qur’an. In truth, this is only tolerated until man reaches a certain psychological and spiritual maturity. God thus gives man, this creature which He knows to be fragile, enough time to realize, through experience, the importance of monogamy for spiritual and worldly life.

At observing modern Arab society, we remark the success of God’s pedagogic plan in the practice of monogamy. Arabs, the greater majority, have but one wife nowadays, and polygamy is rather discredited. Likewise, divorce is scorned by the majority of Arab families; generally, it is considered as a last recourse in very serious cases. Great is the difference between the Islamic society of today, and the pre-Islamic society, after the passage of the vivifying breath of the Qur’an.

The Gospel too, adopts the same pedagogical attitude with marriage and divorce: the Pharisees, who freely practiced divorce, question the Messiah on this subject to embarrass Him:

“‘Is it against the Law for a man to divorce his wife on any pretext whatever?’ He answered, ‘Have you not read that the Creator from the beginning made them male and female and that he said: This is why a man must leave father and mother, and cling to his wife, and the two become one body? They are no longer two, therefore, but one body. So then, what God has united, man must not divide’. They said to him, ‘Then why did Moses command that a writ of dismissal should be given in cases of divorce?’ He said to them, ‘It was because you were so hard-hearted, that Moses allowed you to divorce your wives, but it was not like this from the beginning…’” (Matthew 19,3-8)

We should stress that this attitude shook the Apostles themselves when hearing the words of the Master and they ask him:

“‘If that is how things are between husband and wife, it is not advisable to marry’. But he replied, ‘It is not everyone who can accept what I have said, but only those to whom it is granted. There are eunuchs born that way from their mother’s womb, there are eunuchs made so by men and there are eunuchs who have made themselves that way for the sake of the Kingdom of Heaven. Let anyone accept this who can!’” (Matthew 19,10-12)

Two important facts are to be considered from this story: first, it is Moses who permitted to give a letter of divorce, not God. Moses authorized this as a pedagogical step, a temporary concession, because of the psychological immaturity of men at that time. A concession that had to be overcome later, to return to the original state desired by God, as Jesus had explained. But the Jews, attached to human tendencies, devoted themselves to the letter of the Law, refusing to elevate themselves to the divine intention.

The second point to retain is that the Messiah, in his discourse on marriage and divorce, went further, praising the chastity of those who “have made themselves eunuchs for the sake of the Kingdom of Heaven”. This expression does not implicate a surgical operation, nor an everlasting celibacy, but a faithful marriage filled with profound and spiritual feelings. It is no longer a question of satisfying purely sexual instincts, but of mastering them, until the meeting of a companion chosen by God. They are thus made spiritual “eunuchs”, that is to say chaste and faithful in the unique marriage all their lives.

The Qur’an also speaks of chastity saying:

“And let those who find not the means to marry have recourse to chastity until God shall enrich them from His bounty (by sending a spouse).” (Qur’an XXIV; Light,33)

The Arabs of the periods of anarchy despised continence and chastity before marriage. This virtue was ignored, even despised, to the point that those who practiced it were accused of a lack of virility. It is the case, still today, in so-called Christian countries.

The Qur’anic teachings have produced their good fruits in the hearts of many Arabs. The Qur’an is the instigator of the evolution of the Islamic society, even though some of its teachings remain fruitless to many Muslims who have closed themselves to the Qur’anic spirit. Likewise, the Gospels did not bear fruit in the hearts of many Christians, who scorn the chastity and the holiness of marriage.

1.4. The Unity of the Inspiration

The Inspiration in the Bible and the Qur’an is one. It emanates of one and the same God who revealed Himself, manifesting His existence in the Books of the Old and New Testaments, and the Qur’an. That is what the Qur’an affirms in addressing the people of the Bible:

“Our God and yours is one God, and to Him we submit (Muslims)…” (Qur’an XXIX; The Spider,46)

From one God, emanates only one immutable Inspiration, without falsification. Whoever asserts otherwise is a blasphemer.

To discover the unity of Inspiration in the Biblical and Qur’anic verses, one should surpass expressions and different literary styles in order to grasp the deep spiritual meaning, thus penetrating God’s Spirit. Having grasped this important point, we can then be the witnesses of monotheism, because it is neither logical, nor suitable to bear witness on the existence of a one and only God without being a witness to his unique Inspiration.

Fanatics seek to divide this Inspiration, spreading rumors so to stir up hatred and unrest. The principal rumors are the following:

1. The Qur’an is not inspired by God
2. The Qur’an abolishes the Bible
3. The Gospel is falsified
4. The Gospel contradicts itself because of the so-called differences between the four Gospels, etc…

These calumnies have no foundation in the Qur’an. Many honest scholars have denounced these rumors, as the likes of Sheikh Mohammad Abdo, former leader of the El-Azhar mosque in Egypt. He certifies the authenticity of the Biblical text more than once.

In order to discover the unity of the Inspiration, two principles should be respected:

1. To place the Inspiration in its historical, geographical and social contexts
2. To discuss using “the best” of arguments, as demanded by the Qur’an.

The best interpretations of the Qur’an are those that confirm the Bible. Such is the “Straight Path” (Qur’an I; Al-Fatiha,6). On the other hand, the Qur’anic interpretations that contradict the Biblical spirit must be rejected, because they are in contradiction with the Qur’an, which authenticates the Biblical Scriptures that descended before It. These false interpretations represent the tortuous path taken by “those who have incurred God’s wrath” (Qur’an I; Al-Fatiha,7).

1.4.1. Placing the Inspiration in its Context

In order to understand an inspiration, whether Biblical or Qur’anic, one should know the prophet to whom God inspired the message, the reason for which this message was given, as well as its social and historical context. Indeed, God says in the Qur’an:

“We sent no messenger except with the language of his people, that he may enlighten them.” (Qur’an XIV; Abraham,4)

This is why, one must know the people, the time, the language of every prophet and the society into which he was sent, as well as the historical context so to understand the scope of the inspired message.

In the case of the Qur’an, the Inspiration was given in the Arabian Peninsula to inform its inhabitants of the existence of a unique God and the nonexistence of their mythological gods. The Qur’an announced to the Arabs that this same God has already made Himself known to the people of the Bible and that, through the Qur’an, presents Himself to them and presents them this Bible in “a tongue” or “clear Arabic text”, so that they would follow the same path as their predecessors (Jews and Christians):

“God wishes to make clear to you and to guide you along the path of those who came before you…” (Qur’an IV; Women,26)

The path of Islam is therefore that of the Bible. Also, God invites the Arabs to believe not only in the Qur’an, but in the Bible too. Here manifests the unity of the Inspiration:

“O believers, believe in God and in His Messenger (Muhammad), and in the Book He revealed to His Messenger (the Qur’an) and the Book He revealed before (the Torah and the Gospel)…” (Qur’an IV; Women,136)

To believe in the Bible and in the Qur’an, is a condition of the monotheistic faith and the realization of the Inspiration’s unification. It is by believing in the authenticity of the Bible, that we are able to discover the correct interpretation of the Qur’an, since the latter confirms the authenticity of the Bible.

How then, do some claim that the Bible, and the Gospels in particular, are falsified, when the Qur’an itself explicitly says to the contrary? In fact, the Qur’an points out:

“Those to whom we revealed the Book (the Bible) recite it as it should rightly be recited. They believe in it. But those who repudiate it they are truly lost.” (Qur’an II; The Cow,121)

Our belief in the unity of the Divine Inspiration and in its protection by God, insists that we have faith in the Bible and the Qur’an from which they emanate. Adepts of the falsification of the Bible contradict the Qur’an. Indeed, as we have just seen, God says:

“Those who repudiate it, they are truly lost.” (Qur’an II; The Cow,121)

We draw the readers’ attention to the fact that the Qur’an testifies in favor of the “correct” reading of the Gospel, ie “as it was inspired”, according to the Qur’anic interpretation of “Al Jalalein”. The fact that the Arabic prophet Muhammad always referred to “those who read the Scriptures” (the Bible), when in doubt of his mission, augments even further, our faith and attachment to these Holy Scriptures. God Himself guided him towards “the people of the Bible”:

“If you (Muhammad) are in doubt concerning what We have revealed to you, ask those who have read the Book before you. Truth has come to you from your Lord so do not be among those who doubt.” (Qur’an X; Jonah,94)

We have tried to suffice ourselves with the Qur’an in our search for the Truth, yet it urges us to refer to the Gospel saying:

“Say: ‘O People of the Book (the Bible), you follow no religion unless you practice the Torah and the Gospel…’” (Qur’an V; The Table,68)

From the Qur’an’s testimony in favor of the Bible, we set for ourselves the goal of demonstrating the unity of the Inspiration in these two inspired books. We have tirelessly endeavored to find the points in common between the Qur’an and the Bible and, with God’s grace, have reached it.

1.4.2. Discussion by the “best” of Arguments

During our study, we have reached the following conclusion: any Qur’anic interpretation contrary to the Bible is in opposition with the spirit of the Qur’an and has to be discarded, since the Qur’an came to confirm the Bible, and not to contradict it.

There are fifteen verses in the Qur’an which reveal that the Qur’an was inspired to confirm the Bible. Here are two examples:

“Believe in that which I have revealed, confirming what you possess (the Bible).” (Qur’an II; The Cow,41)
(see also Qur’an II; The Cow,89 / 91 / 97 / 101)

“He sent down to you the Book with the Truth, confirming His previous Scriptures (Bible), and He sent down the Torah and the Gospel, beforehand: A guidance to mankind…” (Qur’an III; The Family of Imran,3)
(also see Qur’an III; 81 / IV; 47 / V; 48 / VI; 92 / X; 37 / XII; 111 /XXXV; 31 / XLVI; 12 / 30)

Our line of conduct is inspired from the luminous Qur’anic commandment: “Discuss by the Best of Arguments” (Qur’an XXIX; The Spider,46). The “best” of arguments is that which demonstrates that the Qur’an confirms the Bible, and resides in the discovery of the unity of the Biblical-Qur’anic Inspiration. Such is the “Straight Path” (Qur’an I; Al-Fatiha,6), and “the firm Handle” (Qur’an II; The Cow,256) of the chosen. Also, we have tried to treat the topics with love and the foremost circumspection, in order not to fall into the trap of controversies by the worst of arguments, like many do. These are responsible of distancing many people from the Qur’an because of their fanatic and senseless ways. They disfigure the true face and purity of Islam and bear the responsibility for the diversion of souls and division of ranks. They will have to answer to their guilty attitude on the Day of Judgment before the Throne of God, because they chose the tortuous path taken by “the lost souls who incurred God’s wrath”.

1.5. Commentary

The Qur’an repeats with force, the Biblical commandment addressed to the people of the Bible, Jews and Christians, to spread the knowledge of the Bible and not to suppress it:

“Remember when God made a Covenant with those formerly entrusted with the Book (Bible): ‘That you should proclaim your Revelation to mankind and not conceal it.’ But they cast it behind their backs and bartered it for a paltry sum - wretched indeed is what they bought!” (Qur’an III; The Family of Imran,187)

The leaders of the people of the Bible neglected to spread its Divine Light. They kept the divine message hermetically shut, unexplained, so much so that people believe blindly, with no understanding the reason for their faith, ignoring the prophecies, and even their existence. The Qur’an, of course, after the Bible, condemns these leaders, traitors, Jews and Christians, and reveals their negligence.

However, what to think of the Islamic and Arab leaders who banish the Bible within their borders, while the Qur’an, fortunately, is welcomed everywhere? The Qur’an, however, demands -and they are supposed to know it- that the Biblical Message must also be clearly divulged everywhere, and to everyone, and to spread all over the world, threatening those who have suppressed the Light of the worst punishments:

“Those who suppress what We brought down as evident signs and Guidance, after We have made it clear to mankind in the Book, those God shall curse, and all who curse shall curse them…” (Qur’an II; The Cow,159)

“Those who suppress what God has revealed of the Book, and sell it for a paltry profit, those shall eat only fire in their bellies. God shall not speak to them on the Day of Resurrection, nor shall He cleanse them. A painful torment awaits them.” (Qur’an II; The Cow,174)

Any other commentary is superfluous.