This book is translated by the author from the original Arabic text. It is addressed to all those who seek to liberate themselves from the yoke of fanaticism imposed by the various tarnished religious traditions and arbitrary prejudices. It is dedicated to all men of good faith, to all those who are thirsty for truth and justice, seeking human brotherhood.

“Show us your proof, if what you say be true.” (Koran XXVII; The Ant,64)

DEDICACE
DEDICATED TO MARY
OUR MOTHER, THE VIRGIN
MOTHER OF THE MESSIAH
TO FATIMA
THE MOTHER OF THE BELIEVERS
AND
TO ALL THE INDEPENDENT BELIEVERS
FROM ALL RELIGIONS, RITES AND RACES.


Two birds of the same species represent the Bible and the Koran

Introduction

Most people believe that there is a difference between the Koran and the Bible. Nevertheless, the divine Inspiration is one only in the Bible and the Koran. God, who has inspired the Bible, the Old and the New Testaments, has inspired the Koran as well. The latter confirms the authenticity of the Bible. Therefore, the difference is not in the Inspiration, but in the interpretation. God says in the Koran:

“You to whom the Scriptures (the Bible) were given! Believe in that which We have revealed (the Koran), confirming your own Scriptures (the Bible)…” (Koran IV; The Women,47)

This book is a brief study of the true concept of the divine Inspiration. It is an invitation to open oneself with faith to the Koranic Inspiration: through this inspiration, open oneself to the Gospel and the Torah, attested by the Koran. (In the Koran the word “Torah” is used for all the books of the Old Testament.)

It is indeed a look of faith at the divine Inspiration in general, in order to gather the believers with the discovering of the unity of the biblical-koranic Inspiration. In fact, the Koran confirms its two predecessors, the Torah and the Gospel, and testifies that God is the only and unique Source of inspiration of the Bible and the Koran:

“…Our God and Your God is One. To Him we submit.” (Koran XXIX; The Spider,46)

(The word “submit” is the translation for the Arabic word “Muslim”. Islam means Submission (to God))

Yet we notice that religious confessions have divided the Christians and the Muslims with their inherited traditions. This split, caused by these same human traditions, has not been limited to the Muslim and the Christian communities. It has reached the very heart of each of these communities separating Christians from Christians and Muslims from Muslims. This is why I advise the reader to open himself to the content of this book with objectivity, rising above the mentality of the rite he belongs to, thus leaving behind all narrow confessional mentality. In fact, the purpose of this study is to liberate oneself from this spirit of confessional clan and spiritual racism, which has infiltrated into each of us unconsciously. The only way we can free ourselves from this unhealthy spirit is by knowing what God has really revealed in the inspired Books. Only this knowledge can liberate us from the chains of the traditions and prejudices, that deviate us from the teachings of the Bible and the Koran.

With time, these traditions and prejudices have penetrated human veins and have been passed down from fathers to sons, accepted without being questioned about their authenticity and trueness. Some “believers” take hold of them so much that they are ready to kill anyone opposed to them, regarding these vain traditions as absolute untouchable truths, without even being sure of their trueness. We all have suffered from this fact, ignoring that these traditions had no divine foundation.

Thus, it is very important to convince oneself of the necessity to go back to the Bible and the Koran to be able to differentiate between the falseness and the trueness of these rumours spread by certain individuals to create intrigues, as mentioned in the Koran:

“It is He who has revealed to you the Book (the Koran). Some of its verses are precise in meaning – they are the foundation of the Book – and others allegorical. Those whose hearts are infected with disbelief observe the ambiguous part, so as to create dissension by seeking to explain it. But no one knows its meaning except God. Those who are well-grounded in knowledge say: ‘We believe in it (the Koran): it is all from our Lord. But only the wise take heed.” (Koran III; The Imran’s Family,7)

Some religious leaders claimed the right to monopolize the interpretation of the divine Inspiration. Yet Inspiration is no one’s monopoly. According to the above mentioned verse: “No one knows its meaning except God”, and it is He, “God who guides” his elected ones, as mentioned in the Sura XLII of the Koran; The Deliberation,52.

In fact, the wise Jewish religious leaders arrogated to themselves only the right to interpret the Bible, preventing the believers from attributing the messianic Prophecies – although very clear – to Jesus.

Some religious leaders and Christian theologians have also monopolized the right to interpret the Gospel, refusing to apply the explicit prophecies therein to denounce the unjust Israeli entity, manifestly attacked by these prophecies. This guilty attitude – which is a counter testimony to Jesus – is due to the solidarity of the Christians with Israel and the international Zionism, denounced by Saint John as being the Antichrist to appear (1 John 2,22).

Likewise, many Muslim leaders and wise have monopolized the right to interpret the Koran in favour of a strict tradition that suits them. They expose personal, not divine interpretations that reveal a fanatic and separatist spirit. By doing so, they prevent people from understanding the Koranic verses independently from their narrow conceptions, so far from the divine intention. They stop at the “allegorical” verses, and interpret them in their favour “to create dissension”.

The Koran imposes to the believers to approach the sacred subjects from the knowledge of a “Book of Enlightenment”, because they were inspired by God as a guide. One must not follow thoughtlessly all suggestions arising dissensions, without referring to an inspired “Book of Enlightenment”, as commanded by the Koran:

“Yet there are some who in their ignorance dispute about God and follow every rebel demon…Some wrangle about God, though they have no knowledge, without being guided by a “Book of Enlightenment.” (Koran XXII; The Pilgrimage,3 and 8)

This is why, in our discussion, we have referred to two “Books of Enlightenment”, the Bible and the Koran, so that our faith is not built on the moving sands of rumours making us the prey of every fanatic “rebel demon”. We want to build our faith on the rock of knowledge and certainty. Then, being exposed to the rays shining from the divine Source, we shall blossom and we shall not be submitted to fables and purely human traditions. These latter condemn us, having no solid foundation in the “Books of Enlightenment”. This is the reason for their failure, their bitter fruits being the various divisions between brothers. The divine Intention, on the contrary, is to assemble the believers through this unique Inspiration, and not to separate them by traditions that God disapproves.

“O my Lord! Expand my breast…” (Koran XX; Taha,25)

However, the heart can only blossom when liberated from the yoke of the ignorant faith, the fruit of frozen traditions. If we aspire to salvation, we must put off this unhealthy faith to embrace the real faith, the one built upon knowledge of the “Books of Enlightenment”. This knowledge will be our guide in discussing the divine subjects.

To understand the genuine spirituality of Islam, we must be aware of the enormous abyss separating the Koran from the majority of the Muslims. This abyss equals the one between the Bible and the vast majority of the Jews and the Christians. Those responsible for this gap are the followers of ritual and cultural traditions. These people are anxious to save a religious and human heritage, a material cult to the detriment of the cult “in spirit and truth” prescribed by Jesus (John 4,24).

The prophet Muhammad has said in his “Noble Discussions (Hadiths)”:

“The time will come for men when the only thing left from the Koran will be its picture and from the Islam its name. They claim to belong to Islam, yet they are the most far away from It.”

The late Sheikh Muhammad Abdo also said about it:

“What we actually see of Islam is not Islam. What has been retained of Islam is only a fiction of prayers, fasting and pilgrimage and few words deviated from their meaning. People have arrived at the point of stagnation I have mentioned, because of the heresies and the fabulations that have contaminated their religion, and they considered that a religion. May God protect us from these people and from the lies they say about God and His Religion. For everything we blame the Muslims today is not Islam. It is something else they have called Islam” (Excerpts from the book: “Islam and Christianity”).

The Messiah, in the same way, has asked his Apostles while speaking about the faith at the end of the times:

“But when the Son of Man comes, will He find any faith on earth?” (Luke 18,8)

He warned us that the love for God will disappear from the heart of many people, because of the injustice and impiety that will prevail at the end of times (Matthew 24,12). This is why he warned the believers by saying:

“It is not anyone who says to me, ‘Lord, Lord’, who will enter the Kingdom of Heaven, but the person who does the Will of my Father in Heaven. When the day comes many (false believers) will say to Me (seeing Me angry against them): ‘Lord, Lord did we not prophesy in your name, drive out demons in your name, work many miracles in your name?’ Then I shall tell them in their face: I have never known you; away from Me, all evil doers.” (Matthew 7,21-23)

The apostle Paul himself certifies in his letters:

“…that in the last days, there will be some difficult times. People will be self-centered and avaricious, boastful, arrogant and rude…heartless…They will keep up the outward appearance of religion but will have rejected the inner power of it…” (2 Timothy 3, 1-5)

Thus, the divine Inspiration warns us in many ways against the futile and superficial practices which many believers are attached to. These illusionary cults are sterile in the eyes of the divine Judge who does not grant His mercy to such pagan acts, but rather is moved by goodness, love and the effort that He sees us provide to attain the truth and to practice justice.

In the evangelical Inspiration the criteria of the faith at the end of times is the apparition of a “Beast” announced by the Apostle John in the Book of Revelation. This “Beast”, the Antichrist is the incarnation of the evil forces and the injustice in the world. This “Beast” appears in Palestine up to the very heart of Jerusalem (Revelation 11,2 and 20,7-9), where it assembles its army and its people “to make war”, and not peace. The criterion of the faith resides in the degree of enthusiasm to fight this Beast. The stronger the faith is, the more the spiritual discernment to recognize the identity of this monster increases and one’s involvement to fight it till its death intensifies. On the contrary, a weak or non-existing faith leads man to submission to the Beast by saying before its apparent power: “Who can compare with the Beast? Who can fight against it?” (Revelation 13,4). The evangelical Inspiration announces to the believers the good news of their victory upon the Beast, the Antichrist.

I have revealed and demonstrated in my book: “The Revelation unmasks the Antichrist”, that the Israeli entity is this “Beast” that has assembled its Zionist armies from the four quarters of the world…for war…in Palestine. The State of Israel, this artificial product made of many pieces, built on crime and blood, symbolizes injustice and evil. It goes to its destruction.

Today, the true believers are those who discern the identity of the “Beast” of the Revelation and understand that it incarnates the “absolute evil”, according to the expression of the Imam Moussa El Sadr, who adds: “To collaborate with Israel is a sin”. Nowadays, the believers are those who rise against God’s enemies, the Zionists posted in Palestine, occupying all its territories and even spreading its injustice up to South Lebanon.

This Apocalyptic “Beast” is the frightful measure by which God probes the heart of the believers to condemn those who collaborate with it and to bless eternally the noble and courageous hearts who fight it with faith. Thus, the unity among all the believers consists today of their union against Israel, the enemy of God and Jesus, His Messiah. The fight against the State of Israel equals a new Baptism.

The Koranic Inspiration has equally announced the apparition of a Beast at the end of times:

“On the day when the Doom overtakes them (the unbelievers), We will bring out from the earth a Beast that shall speak to them: ‘Truly, men have no faith in Our revelations’.” (Koran XXVII; The Ant,82)

This is the same “Beast” mentioned in the Book of Revelation (chapter 13 and 17). Muhammad has announced in “his Noble Discussions (Hadiths)” the apparition of the Antichrist and his ones in Palestine “coming there from everywhere” like the Zionists did. The Prophet predicted that they would cross the lake of Tiberias and that these “charlatans” would mislead a lot of believers. The true believers would fight them and would triumph. I have demonstrated in my book “The Antichrist in Islam”, the relationship between this “Charlatan Messiah” and the Israeli entity, backing my arguments with the “Noble Discussions” of the prophet Muhammad from the book of Sheikh Sobhi Saleh “Manhal el Waridin”.

Many false doctrines have been infiltrated in the ranks of the believers and they have been installed as firm and non discussable traditions. Among them figures:

  1. the assumption – which a large number of Christians believe – that the Koran contradicts the Gospel;
  2. the assumption – which a large number of Muslims believe – that the Gospel is falsified and that a contradiction exists between the four Gospels.

Gospel on the pretext that it was written after the Ascension of the Messiah. They ignore that the Power of God’s Inspiration does not stop at the physical presence of the Messiah in the world, nor at a time or a precise place. All these ideas demonstrate the ignorance and the childishness of people able to believe such nonsense.

In this study, we have wanted to penetrate into the world of Inspiration through the door of the Koran. Through it we have reached the Bible. Then we have discovered the unity of the biblical-koranic Inspiration. For this reason we do not understand why those who believe in one of the two Books fight those who believe in the other one. It is illogical to accept one without the other.

The Koran is an Arabic text of the Bible

The Christians and the Muslims fell into the trap of believing that the religion of the Koran is opposite to that of the Bible. The Koran is not responsible for this misunderstanding. On the contrary, the Koran presents itself as a condensed biblical message, inspired to Muhammad, in “an eloquent Arabic Speech” addressed to the inhabitants of Arabia, because they had no – like the people of the Bible – divine messengers to inform them. The Koran says:

“The Koran is a Revelation from the Lord of the Universe. The Faithful Spirit has brought it down (from Heaven) into your heart (Muhammad), that you may give warning in eloquent Arabic Speech. It (the Koran) was surely foretold in the Scriptures (the Bible) of the ancients (Jews and Christians)”. (Koran XXVI; The Poets,192-196)

It has to be mentioned that the Koranic Inspiration was already present in the Bible which has preceded the Koran. The Koran, therefore, does not differ from the Bible, since it stems from it. The only difference is that it was revealed in “eloquent Arabic Speech”:

“Thus have We revealed it, a Wisdom in clear Arabic tongue…” (Koran XIII; The Thunder,37)

“Thus have We revealed to you an Arabic Koran, that you may warn the mother-city (Mecca) and those who dwell around it…” (Koran XLII; The Counsel,7)

“Surely it (the Koran) is the truth from your Lord, so that you may forewarn a nation that had not a Prophet before you, and that they may be rightly guided.” (Koran XXXII; The Adoration,3)

In spite of these clear verses, some fanatics eager to convert the humanity to a fundamentalist Islam, rise “to defend” the Koran, proclaiming that it is not only for the Arabs, but also for the whole world. They should rather refer to the Koranic texts, where the Inspiration is addressed to the Arabs of “the Mother-city”. Nevertheless, but in a well different spirit, we believe that the Koran is definitely a Light for the whole world, being its message identical to the biblical one. This appears in the above mentioned verse:

“It (the Koran) was surely foretold in the Scriptures (the Bible) of the ancients.” (Koran XXVI; The Poets,196)

Muhammad, like all prophets, was sent as a universal guide, well beyond today’s religious confessions.

The word “Koran” in Arabic means a reading, this Holy Book being an Arabic “reading” of the Bible that originally was in Hebrew (for the Old Testament) and in Greek (for the New Testament). At the times of Muhammad, the Arabs ignored these two languages. They justified their ignorance of the Bible on the pretext of being incapable to read it. They even pretended, with pride, that if they had known the message of the Bible, they would have, because of their superior intelligence, been more erudite than the Jews and the Christians. To resolve these arguments, God has thus inspired the Koran “in an eloquent Arabic speech”, in order to inform them about the content of the “Books of the ancients”. In fact, God says in the Koran:

“…So that you may not say: ‘The Scriptures were revealed only to two communities before us (the Jews and the Christians); we have no knowledge of what they read’; or: ‘Had the Scriptures been revealed to us, we would have been better guided than they’. A veritable Sign (the Koran) has now come to you from your Lord, a guide and a benison. And who is wickeder than the man who denies the revelations of God and turns away from them? Those that turn away from Our revelations shall be sternly punished for their indifference.” (Koran VI; The Cattle,156-157)

The verses of the Koran – which is an Arabic version of the Bible – have been “expounded” with precision, in an Arabic style and mentality, to be adapted to the Arabs:

“A Book (Koran) of revelations well expounded, an Arabic Koran (reading) for men knowledge…Nothing is said to you (Muhammad) that has not been said to other Apostles before you…Had We revealed the Koran in a foreign tongue, they (the Arabs) would have said: ‘If only its verses were expounded! Why in a foreign tongue and he an Arabian! Say: “To true believers it (the Koran in Arabic) is a guide and a healing balm…” (Koran XLI; Revelations well expounded,3 and 43-44)

As well as the Koran is a biblical reading moulded to the Arabs, this book I translated from the Arabic is aimed at presenting to the West the Koranic message moulded to the western mentality.

The Koran, which is an Arabic reading of the Bible, does add nothing new or contrary to the Bible, because God has revealed to Muhammad “nothing that has not been said to the Apostles before him”, as mentioned above.

Yet the Koran, does not contain the whole biblical message, because God said to Muhammad:

“We sent forth other apostles before your time; of some We have already told you, of others We have not yet told you…” (Koran XL; The Believer,78)

The prophets and the Apostles, who are not mentioned in the Koran, are mentioned in the Bible. This is why I have said that the Koran presents itself as a summarized Inspiration of the Bible, and it does not differ from it in its essence.

This is why, at the times of Muhammad, when certain Muslims asked some Christians to become Muslims, they answered that they were Muslims before the Koran; the word Muslim in Arabic means resigned to God:

“Those to whom We gave the Scriptures (the Bible) before this (the Koran) believe in It. When it is recited to them they say: ‘We believe in It; It is the truth from our Lord. We were Muslims long before it cameTwice shall their reward be given to them…” (Koran XXVIII; The Story,52-54)

Notice the expression “We were Muslims before it”. It means that Christians had no hesitation to declare themselves Muslims, resigned to God, before the revelation of the Koran. The attitude of the Koran and of Muhammad was to give a “double reward” to these believers, who, without giving up their Christian faith, freely recognised themselves Muslims as well as Christians. The logical conclusion to be drawn from these verses, is that Islam in the Koran view is nothing but another name for Christianity. This is confirmed by the Koran Itself:

“He (God) has chosen you, and laid on you no burdens in the observance of your faith, the faith of Abraham your father. In this (the Koran), as in former Scriptures, He (Abraham) has given you the name of “Muslims”, so that the Apostle (Muhammad) may testify against you…” (Koran XXII; The Pilgrimage, 78)

During a visit to a so called Muslim society, I was engaged in a discussion in which I said: “I am Muslim before the Koran”. A fundamentalist religious leader became very upset and said: “These words are blasphemy!” I answered: “the difference between the Koran and yourself is that you judge my words a blasphemy, whereas the Koran blesses me for proclaiming them and even gives me a double reward”. This is just one of the many examples I experienced in different societies called Christian or Muslim. These experiences taught me to discern between the authentic faith and religious chauvinism.

To testify in favour of the unity between Islam and Christianity let us cite these examples:

  • The Koran considers as Muslims the Apostles of Jesus who came into this world seven centuries before it:

    “When I enjoined the Disciples to believe in Me and in My Apostle (Jesus), they replied: ‘We believe; bear witness that we are Muslims.” (Koran V; the Table,111)

  • Abraham who has come twenty seven centuries before the Koran, is considered a Muslim by the Koran:

    “Abraham was neither Jew nor Christian. He was an upright man, a Muslim. He was not an idolater… (Koran III; The Imran’s Family,67)

  • The prophet Muhammad says in the Koran:

    “Being I the first of the Muslims.” (Koran VI; The Cattle,163)

The official interpretation reported by “Al Jalalein” explains that Muhammad was the first Muslim among the Arabs.
(The Al Jalalein interpretation of the Koran is officially admitted to be the authoritative interpretation in the Muslim and Arabic world).

The Koran consoles the heart of every true believer in the above mentioned verses of chapter XXVIII, The Story, by relating the openness of the Christians of that time to the Koran, and the double reward spread upon them by it. Today where can we find, in a world where fanatism reigns in different cults and rituals, such magnanimity on one’s side and the other? Nowadays if a Christian dares to proclaim that he is a Muslim before the Koran, he will provoke against him the hatred of several conservative Muslims and Christians. This shows the abyss existing between God’s original desire and the deviant human traditions.

The Koran commands the Muslims:

“Do not dispute with the People of the Book (Bible) if not with the best (argument), except with those among them who do evil. Say: ‘We believe in that which has been revealed to us (the Koran) and which was revealed to you (the Bible). Our God and your God is One. To Him we are Muslims (submitted).” (Koran XXIX; The Spider,46)

The Muslims, therefore, must believe in the Bible. They should strive, incessantly, and with an open pure heart, to discover the “best arguments” justifying this faith. This is the “Straight Path” (Koran I; The Exordium (Fatiha),6).

Being Christians and being Muslims are two names for the same truth. To be a Christian means to testimony that Jesus is really the Messiah. This is what the Koran testifies. To be a Muslim means to submit to God: that is the attitude that every real Christian must have.

We regret and are astonished about the behaviours of certain Muslim countries which ban the Bible out of their boundaries. Do they ignore the Koran condemns them? The Koran neither preaches another religion, nor reveals another God than the One who inspired the Bible. Those who are able to understand this simple truth have made a gigantic step in the Way of God.

Some people think the Koran dispenses them from the Bible and they even despise It. Others are satisfied by the Bible and disdain the Koran. The ones and the others have their arguments and pretexts. They all fall in the pitfall of religious fanaticism contravening God’s commandments in all the inspired Books.

The Koran has never claimed to be a substitute for the biblical Scriptures, it brings the Jewish and Christian reader to them:

“People of the Book (Bible), you will attain nothing until you observe the Torah and the Gospel.” (Koran V; The Table,68)

The Koran pushes the Arabs themselves to know the Bible; God says to Muhammad:

“You knew nothing of faith and Scriptures (the Bible), and We made it a light whereby We guide those of our servants whom We please.” (Koran XLII; Counsel,52)

Despite the testimony, repeated many times, of the Koran in favour of the Bible, many wise Muslims have interpreted the Koranic verses without referring to the Bible. For this reason their interpretations are stranger to the spirit and the logic of the Inspiration, therefore carrying the germs of dissension and separation between the believers. Yet the Koranic Inspiration can be found in the “Books of the ancients”, and hence is not isolated from the biblical Inspiration. The Prophet Muhammad ignored “the faith and the Scriptures (Bible)”, therefore God has revealed to him the Koran to teach him the biblical message in Arabic language.

Whoever reads the Bible and the Koran with objectivity and without prejudices, will realize the parity of the two messages and the two Inspirations, and will grow in wisdom and shrewdness.

Certain stories told in the Bible can be found in the Koran. And the Koran reports only biblical stories from the creation to the end of times, passing from Noah, Abraham, the twelve tribes, the breaking of the Covenant by the Jews, up to the Messiah Jesus, son of Mary. Why then should one get far from one of the two Books, when the Bible contains additional Light explaining the Koranic Inspiration?

Many people discuss religion and do it with enthusiasm, but this ignorant enthusiasm is not enlightened by the content of the inspired Books, and finally they get lost in the network of fanaticism. In the eyes of God and His prophets such an attitude is an abomination.

Who wants to discuss religion has to take its time and consult the Bible and the Koran very carefully, before launching himself in a conversation that the fanatic turns into a challenge and a battle. The divine Inspiration, on the contrary, commands discussing by the “Best Arguments” and behaviours. How many religious leaders disdain this Koranic commandment, ignoring the Books and turning away from the Inspiration, in the name of the latter? They thus spread discord among the believing brothers.

After these reflections, we understand the essence of Islam as defined by the Koran. We liberate it from the traditional ideas – added like parasites during many centuries and events – that have disfigured the purity of its tracts.

We have perfectly caught that in the eyes of the Koran, the Muslim is:

“He that surrenders himself to God and leads a righteous life. This one grasps the Firmest Handle.” (Koran XXXI; Luqman,22)

This is the essence of koranic Islam. Now, it’s the righteous life to surrender to the Bible, because God is there as well as in the Koran. Blessed are the men, whoever they are, who submit to God by reading His Holy Books and believing in them. They are those who “grasp the Firmest Handle”.

We must underline here the following fact: the Arabs, before Muhammad, were unable to study the Bible because it was written in Hebrew and Greek. Nowadays, the Bible is translated into Arabic and into many different languages understood by the Arabs (like English), therefore they have no excuses for ignoring it.

In the spirit of what has been told to the people of the Bible, we tell the people of the Koran today: “You will attain nothing until you observe the Torah and the Gospel, because without them you will be unable to grasp the divine Spirit in the Koran (Koran V; The Table,68).
Indeed, the fullness of the Koranic Spirit cannot be understood without referring to the Bible which is its Source.

We believe that the Judaism of the Torah, the Christianity of the Gospel and the Islam of the Koran all have one and same Essence. We do not hesitate to proclaim our faith in the Islam and in its noble Prophet Muhammad. We owe them to be able to confirm our testimony to God, to His Messiah and to the Gospel.

We want to inculcate by this study without compromises the spirit of mutual understanding and harmony between the true believers of all confessions, demonstrating the perfect agreement between the Bible and the Koran.

My companions and I are well aware of the difficulties and persecutions we will be facing on behalf of the fanatics of different confessions. Nevertheless, we have taken oath to go forward with patience and determination. In the name of God, we will proceed defying all misleading interpretations of the trouble makers. We have strived, tirelessly, to discover the “Best Arguments”, keeping constantly this principle in mind, in order to satisfy only God and our conscious. We thus walk along the “Straight Path” of spiritual Salvation.

The believers of all different spiritual creeds and of all religions, who will free themselves from the prejudices towards the holy Books, will discover with joy that they are sons of a same God, that they are brothers and friends, after having believed for a long time to be mortal enemies.

The Principles of the Study

Our study of the divine Inspiration is based on the following intangible principles:

  1. The reference to the Koranic text itself.
  2. The research of the spiritual meaning of the text.
  3. The divine pedagogy in the Inspiration.
  4. The unity of the Inspiration.

By respecting these principles in the study of the biblical-koranic Inspiration, we are able to penetrate the divine intention and finally discover the unity of the two revelations.

The reference to the Koranic text

God expects of the believers to be cautious in the search for the spiritual truths. He asks them to always refer to the inspired Books and to ignore the rumours spread by the trouble makers. God warns us and says:

“Some wrangle about God, though they have neither knowledge, nor guidance by an Enlightening Book.” (Koran XXII; Pilgrimage,8)

The Enlightening Book we are referring to for understanding the spirit of the Koran is the Koran itself, supporting our arguments by this inspired Book and by the Bible to show the unity existing between the inspired Books. It is on purpose that we do not pay attention to the vain protests of those who dwell on superficial controversies. We do not want to waste their time and ours.

This necessity to refer to an Enlightening Book was felt by the Apostles of the Messiah themselves to convince the Jews that Jesus was really the Messiah announced by the prophets of the Old Testament. In fact, the evangelical Inspiration says that the Jews who have 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 behaved 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)

Therefore, the wise believer must constantly refer to the Enlightening Books, if he is searching for a solid direction to build his faith upon knowledge, as the Apostles, their predecessors, had done.

The search for the spiritual meaning of the text

God has commanded us to search always for the spiritual meaning of the inspired texts. He has warned us against the trap of the literal and restraint interpretation that deviates from the divine intention. The divine Inspiration’s goal is to inflame our hearts and stimulate our interest in the eternal spiritual life that transcends the life of the body. That is why the Koran, after the Gospel and the Torah, incites us and sensitizes us to attach to the spirit through the letter. In fact the Koran says:

“Some profess to serve God to the letter. When blessed with good fortune they are content, but when an ordeal befalls them they turn upon their heels, forfeiting this life and the hereafter. That way true perdition lies.” (Koran XXII; the Pilgrimage,11)

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

“…God has given us the competence to be ministers of a New Covenant, a Covenant which is not of written letters, but of the Spirit; for the written letters kill, but the Spirit gives life.” (2 Corinthians 3,6)

The Messiah advises us not to understand the Inspiration literally, not to linger on the literal meaning, but to elevate ourselves to the divine Intention which 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 invites us also to go beyond the letter to reach the Spirit. We cite as an example the circumcision and the fasting. The prophet Jeremiah (VI century B.C.) said regarding circumcision:

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

This great prophet had thus realized that the divine intention regarding circumcision was the purification of the heart, not the prepuce incision, a spiritual not physical act. This act cleanses the soul of all impure thoughts and tendencies. That is why Saint Paul adds:

“To be circumcised is of no importance, and to be uncircumcised is of no importance; what is important is the keeping of God’s commandments.” (1 Corinthians 7,19)

In fact, those who observe God’s commandments have been

“circumcised with a circumcision performed, not by human hand, but by the complete stripping of your natural self.” (Colossians 2,11)

This is the spiritual circumcision done by the hand of God to purify the soul by repentance and grace. This cannot be compared to the physical circumcision performed by human hands, which is incapable of cleansing the soul from impurities.

The circumcision, the fasting, the sacrifices, the pilgrimage…etc are all “allegorical” symbols that evoke spiritual realities; they belong to the “allegories” that need to be interpreted spiritually, not literally, as keep on doing

“those whose hearts are infected with disbelief (they) observe the allegorical verses, so as to create dissension when seeking explanation. But no one knows its meaning except God. Those who are well-grounded in knowledge say: ‘We believe in it: it is all from our Lord. But only the wise take heed.” (Koran III; The ‘Imrans,7)

The interpretation of the “allegories” is known by God only as the Koran reveals. How, then, do some people dare to interpret them in a way or a style creating discord and division among brothers? As far as we are concerned, we do not claim to have our own interpretation, but we have referred to God’s Word in the Bible, and especially in the Books of the Gospel. There we have found the interpretation of God Himself of the allegories, through “His Word Which He cast to Mary” (Koran IV; Women,171). The Word of God incarnates in Her to illuminate the world on God’s intentions in His Inspiration. This blessed Word makes no mistakes; It transcends and confuses all human interpretations. Only “the wise” ones who are open freely and without constriction to the whole biblical-koranic Inspiration, will manage to learn this Divine Word. All those who have been trapped in the nets of fanaticism can free themselves from its hell slavery by letting the whole Word of God guide them. They will thus avoid God’s severe judgment, and will glorify His holy biblical-koranic Inspiration and repeat with the Koran:

“We believe in It: It is all from our Lord.” (Koran III; The ‘Imrans,7).

Regarding fasting, the prophet Isaiah (VIII century B.C.) had explained a long time ago that the divine intention was not aimed at drinking of eating, but at doing justice:

“Is not this the sort of fast that pleases Me: to break unjust fetters, to undo the thongs of the yoke. To let the oppressed go free, and to break all yokes? Is it sharing your food with the hungry, and sheltering the homeless poor; if you see someone lacking clothes, to clothe him, and not to turn away from your own kin?” (Isaiah 58,6-7)

Indeed, we believe that the real fast is avoiding vain words, calumnies that harm people and abstaining from grabbing the goods from others. Such food must be avoided as Christ had said:

“Listen and understand. What goes into the mouth does not make anyone unclean…But whatever comes out of the mouth comes from the heart, and it is this that makes 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 Koran, which has been inspired to confirm the Gospel, mentions these Jesus’ upsetting words. In fact, His words are being reported in the Sura of the ‘Imrans as words addressed by Jesus to the Jews:

“I bring you a Sign from your Lord…I come to confirm the Torah which preceded me and to make lawful for you some of the things you were forbidden.” (Koran III; The ‘Imrans,49-50)

The disciples of God have understood that no food is forbidden or considered impure by God. The Torah and the Koran mention these forbidden things just to prepare to the concept of what is pure and impure in human actions and behaviours, addressing to people who ignored God, the good and the evil. This is the reason why God comes back to this subject and clarifies His intention on the pure and the impure in the Sura of the Table, explaining that:

“All wholesome things have this day been made lawful for you. The food of those to whom the Book (Bible) was given is lawful for you, and yours for them.” (Koran V; The Table,5)

God confirms this intention once more further in the same Sura:

“Believers, do not forbid the wholesome things which God made lawful for you. Do not transgress; God does not love the transgressors. Eat of the lawful and wholesome things which God has given you.” (Koran V; The Table,87-88)

We must notice that this commandment is addressed to the believers so that they put it into practice, and not to the unbelievers who transgress God’s will and who don’t practice it. We are of those who believe the words of Jesus who declared “lawful a part, that was forbidden,” a part of the food as previously explained. We are not transgressors. We also believe in Muhammad, His companion in this heavenly mission, who has been sent to confirm the Gospel and the words of Jesus therein.

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

“In regard to any food they may have eaten, no blame shall be attached to those that have embraced the Faith and done good works so long as they fear God, believe in Him and do good works. God loves the charitable.” (Koran V; The Table,93)

To do good works! This is the pure prescribed by God. To do evil works! This is the impure that God forbids. Also, in the Sura VI, The Cattle, God asks Muhammad to say:

“Say: ‘Come, I will tell you what your Lord has prohibited you: that you shall serve no other gods besides Him… that you shall not commit lewd acts…that you shall not kill – for that is forbidden by God -…Here is what God commands you: do not tamper with the property of orphans…Give just weight and full measure…Speak for justice… Be true to the Covenant of God…This Path of Mine is Straight. Follow it…” (Koran VI; The Cattle,151-153)

One should notice that it is not a matter of pure or impure food in these divine prescriptions of the Straight Path. We have to go beyond these culinary and materialistic prohibitions to put into practice what Jesus has said in Matthew’s Gospel and in the Sura of The ‘Imrans. Only a heart matured in a sane faith and listening to God’s directives, manages to break free from the chains of the letter to launch itself on this spiritual “Straight Path” prescribed by the Koran.

This applies also to the fasting of the Ramadan. This fasting is not obligatory as some fanatic pretend, as the Koran itself prescribes: “And for those well able to fast and for those that cannot endure it there is a penance ordained-. The feeding of a poor man” (Koran II; The Cow, 184). The true fasting is therefore not to “devour other’s money” as prescribed by the Koran further. Those who lead a well-ordered life, balanced in all things are the ones fasting all their life long.

We have seen people fasting and then launching themselves as wild beast on the food upon well-laid tables, ending by vomiting all their gigantic, immoderate meal all the night long…

Blessed are those who understand the divine Intention and practise balance and self-control in everything.

For this reason the Koran prescribes:

“There shall be no compulsion in the religion.” (Koran II; The Cow,256)

This applies, for sure, even to fasting.

The Koranic Inspiration underlines the fact that fasting means abstaining from listening to lies and eating people’s money:

“Those whose hearts God does not intend to purify shall be held up to shame in this world, and in the world to come grievous punishment awaits them. They listen to falsehoods and devour unlawful wealth.” (Koran V; The Table, 41-42)

God also says in his Holy Book:

“Do not devour one another’s property by unjust means, nor bribe the judge with it in order that you may wrongfully and knowingly usurp the possessions of other men.” (Koran II, The Cow, 188)

From these verses we now can clearly understand that the purification meant, was that of the heart. The fasting is to refrain from listening to lies and not to “usurp” the possession of other men without ever be satisfied. Fasting is not to stop eating certain food for a certain time.
Moses gave the Jews a Law, the Torah. Some, still today, try to understand the Law to the letter and refuse to open themselves to the divine intention. This closure has alienated them from God; this is the main reason why the Jews have refused Jesus. They were expecting a military warlike Messiah, an authoritarian politician and a bright economist. Well, the Messiah has come to talk to them about repentance, love for others, and not about fighting, about the contempt of money and not its importance. He has also explained the spiritual concept of the ablution (the physical purification by the water), of the fasting, the sabbatical rest and of the Law of Moses in general. But the fanatic Jews have clung to the letter of the Law, not its spirit. Therefore, they refused to recognize the Messiah, who invited them to cleanse themselves in the springs of the spiritual, not material Waters of repentance, the only ones able to purify the heart from its real impurities.

That is why God in the Koran invites us to a serious examination of our conscience. He will justify or condemn each of us:

“Say: ‘Do but consider the provision God has sent down for you. Some of it you pronounced unlawful and some lawful‘. Say: ‘Was it God who gave you His leave (to say that), or do you invent falsehoods against God?’ What will they think, those who invent falsehoods about God, on the Day of Resurrection? God is bountiful to men: yet most of them do not give thanks.” (Koran X; Jonah,59-60)

These striking verses reveal that it is man who, by his stupidity, has distinguished “against God” between prohibited and allowed. What will the answer of each of us be to this question by the Koran: Is it God who distinguish between prohibited and allowed among the goods He Himself provides us with, or is it the narrow spirit of the false believers who attributes these lies to God?

Moreover, and anyway, the Koran reveals that God is free to erase from the revealed Books whatever He wants:

“For each period a Book has been sent. God abrogates or confirms what He pleases. The Mother of the Book is with Him.” (Koran XIII; Thunder, 38-39)

Moreover, we have seen that the Messiah has declared “all foods clean” (Mark 7,19). Furthermore, regarding all animals, God has repeated three times to Peter:

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

Paul also clarified the subject of the pure and the impure saying:

“Do not wreck God’s work for the sake of food. Certainly all foods are clean…” (Romans 14,20)

He confirms this truth again to his disciple Titus:

“To those 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 know God but by their works they deny Him…” (Titus 1,15-16)

The conflict between the literal and spiritual interpretation is permanent. God is not asking us to simply have faith in His Inspiration, but good faith: the one totally submitted to His Intention. God is Spirit and He desires the elevation of our spirit. Without that we will be unable, whatever we could do, to purify the body and elevate ourselves to God. The physical ablution is part of the “allegories” and only represents a symbol of the necessity for a spiritual purification. It is unable to produce it. This purification can be obtained by the faith and the good deeds.

The believers searching for the spiritual meaning of the Inspiration will reach the summit of spiritual life; on the other hand, those who remain attached to the literal meaning are dwarfs mentioned by the Koran in the following verse:

“There are people who adore God to the letter (harf). When blessed with good fortune they are content, but when an ordeal befalls them they turn upon their heels, forfeiting this life and the hereafter. That way true perdition lies.” (The Koran XXII; Pilgrimage,11)

The word “harf” in Arabic has the precise first meaning of “letter”. But some translate this word by “edge” which is its secondary sense. Had the divine intention been “edge”, the more precise Arabic word would have been “haafat”. The divine intention obviously indicates those who believe with a narrow mind, attached to “the letter” by fear of punishment, not seeking to discover the intention of God’s Holy Spirit by love of God. For “the written letters kill”, says the Gospel, “but the Spirit gives Life”. (2 Corinthians 3,6)

How cannot the believers attached to the letter “turn upon their heels” be confused and shaken, when two passages of the same inspiration contradict each other? In truth, this contradiction is only apparent and simply placed at the level of the letter. But these texts agree at the spiritual level and in the divine intention.

Thus, elevating oneself toward the spiritual intention is necessary for salvation. Without this elevation we will be drawn into the swamps of the letter, getting dirty by the impurity of fanaticism and ignorance, as, alas, it happens to many people. The necessity of elevating oneself to the divine intention and to the spiritual meaning of the texts appears in two passages, apparently very different, about the creation:

“…In six days He created the heavens and the earth and all that lied in between them, and then ascended the Throne.” (Koran XXV; Al-Furqan,59)

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

“Do you indeed disbelieve in Him who created the earth in two days?” (Koran XLI; Revelations well expounded,9)

The interpretations that tried to conciliate literally the creation in six days with the one in two days are comical and fanciful interpretations. They are even more obscure, distorted and unable to convince a mature, well advised human being. They certainly deviate from God’s Intention in His Inspiration.

In the Old Testament we also find two stories about the creation. The first text talks about the creation in six days when God created the man and then the woman on the sixth day, after having created the animals and the plants (Genesis 1). The second text says exactly the contrary: God created Adam first; He then placed him alone in paradise and then He created the rest of the animals and finally created Eve from Adam’s rib. This second text does not even mention the number of days it took to create the world (Genesis 2).

Is there a contradiction in the Inspiration? No! The divine Inspiration does not contradict itself: we have to understand that God with his narratives wants simply to reveal to the polytheistic men the existence of a unique Creator. This simple and only truth created a lot of hatred against those who had preached it. The purpose of these texts is to reveal to men the knowledge of only one and unique Creator, and thus, to put an end to the vain worshipping of idols and of cults offered to the multitude gods of the mythology.

Through these various stories about the creation, this unique God invites us to go beyond the letter and to elevate ourselves to reach the spirit. What is important is not to know how the universe was created, but to know that there is only one God Creator to worship. It is not a matter of satisfying a scientific curiosity, by searching in the holy texts numerical and temporal truths (exact number of days of the creation, etc…), but to understand the spiritual message: the Existence of only one God and of the proper way of worshipping Him. This is what the Inspiration wants to reveal us.

The divine pedagogy found in the Inspiration

God, like a father with his children, has always acted pedagogically in His Inspiration to guide the believers. He leads them gradually from where they are, up to the psychological and spiritual maturity where He wants them to be. Every well advised and shrewd believer will notice that in the Koran, God used pedagogy with the Arabs of the VII century after Jesus Christ. God applied this same pedagogy toward the Jews and Christians in the Old and New Testament.

The Arabs living in the Arabic peninsula had no knowledge of the spiritual life because of their ignorance of the revealed divine truths. Before the apparition of the Prophet Muhammad, they were worshipping in Mecca more than three hundred and sixty idols; they were all gathered in the “Kaaba”, a cubic monument still housing the “Black Stone” that the Arabs believe having come down from Heaven.

These gods of the Arabic mythology ate, married between themselves and procreated. The Arabs therefore believed in a mythology similar to the one of the Greeks, before the penetration of Christianity in Europe.

It was impossible to give the Arabs the fullness of the light at once, because they were far from the divine Truth. Likewise, it is impossible to the human eye that remained for a long time in darkness to suddenly be open to sun light without being blinded. In the same way one had to give the divine Light gradually to those who had stayed for so long in the spiritual shadows.

God, as always, has acted with wisdom by revealing Himself to the Arabs not only “in a clear Arabic speech”, but also gradually. He acts like a teacher at school with his students, leading them from primary to secondary school and college, up to the highest degrees of university.

The Creator has proceeded the same way with Abraham, Moses and the Jews in the Torah, and later with the Christians in the Gospel, revealing little by little the essence of His unique and spiritual Being. This pedagogy can be found in the Koran where God reveals to the Arabs the Biblical truths with great finesse and delicacy, the same way as a father would educate his child to maturity. In order to illustrate this, we will expose two examples of the divine pedagogy, one on the sacrifices of the animals, and the other on the marriage.

The sacrifices

At the times of Moses, the Jews had been contaminated in Egypt with idolatry. They worshipped the Egyptian gods and offered them one sacrifice after the other. In order to remove them from these pagan practices they had got used to for more than four centuries and to get them gradually closer to the true unique God, Moses had given them in the Torah a cult. It consisted of sacrifices offered not to the Egyptian gods, but to the unique God, whom they had totally forgotten. The purpose of these sacrifices was not to please God, but to move the Jews away from worshipping the idols. That was the first step to get them closer to the true worship.

Moses was neither able to break abruptly and definitely the practice of sacrifices, nor was he capable of convincing the Jews of their inaptitude to obtain the divine mercy through them. In those times, they were unable to understand that the essence of repentance was to approach God through forgiveness, and not through sacrifices. Therefore, God permitted 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 the vanity of the animal sacrifices and holocaust, declaring that the only sacrifice acknowledged by God is the spiritual sacrifice of oneself. The real offering that pleases God is a repented soul that is totally resigned to the divine will. Thus, David, the King prophet, addresses God in the Psalm 51:

“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 furthermore says:

“Am I to eat the flesh of bulls or drink the blood of goats? Let thanksgiving be your sacrifice to God, fulfil 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 honour Me.” (Psalm 50,13-15)

In the Bible, God declared through the prophet Jeremiah (VI century B.C.) that He had never demanded to perform sacrifices and holocausts, but that He desired that one followed 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)


In the eighth century B.C., the prophet Micah also had denounced the vanity of the animal sacrifices and said:

“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 Koran too invites us to go beyond the sacrifices of animals and to understand the real intention of God. Talking about sacrifices, it says:

“Their flesh and blood does not reach God; it is your piety that reaches Him…” (Koran XXII; Pilgrimage,37)

In spite of this, we see the “believers” rushing by millions to the sites of pilgrimage where huge numbers of muttons and other animals are being offered to God who is not reached “neither by their flesh, nor their blood”. This custom is more of social, rather than spiritual order. This only pleases a hypocritical society that goes against all real piety in daily life.

The marriage

The polygamist marriage of the Arabs of the Antiquity was anarchistic as was the divorce. Dominated by men’s whim and their instincts, the marriage exposed the woman to enormous insecurity and to numerous dangers: the divorce being free, the woman was not receiving any indemnities. The unworthy role of the woman in the harems of the ancient Orient needs no comment.

The Koran thus, in a first step, restricts the number of wives and imposes a divorce law according to which, the man has to compensate the divorced woman. The marriage is limited to four legitimate wives, under condition that the man treats them equally; otherwise he has to marry only one. Here appears the divine pedagogy because limiting the marriage is a big evolution for the Arabs of those times, an evolution that the people of the Bible had already undergone: The Koran says:

“If you fear that you cannot treat orphans with fairness, then you may marry women who seem good to you: two, three, or four of them. But if you fear that you cannot maintain equality among them, marry one only…and give women their dowry as a free gift.” (Koran IV; Women,3-4)

It is to be noted that the first verse starts with drawing men’s attention towards the orphans and thus opening a path to altruism. Then, speaking of marriage, the Koran not only restrains it, but also imposes on the man a dowry to each woman. On one side this does not encourage polygamy and, on the other, it elevates woman’s rank by imposing a dowry to the husband, and not to the woman as was practiced during a long time even in the Christian western countries. The Koran allows women to give up this dowry in favour of the man:

“Give women their dowry as a free gift: but if they choose to make over to you a part of it, you may regard it as lawfully yours.” (Koran IV; Women,4)

AAfter restraining the marriage, the Koran prescribes monogamy. Coming back on the same subject later, it presents the monogamy as the only and exemplary way to avoid any injustices towards wives:

“Try as you may, you cannot treat all your wives impartially.” (Koran IV; Women,129)


It is clear that with this verse God invites the Arabs to practice monogamy. After having progressively guided them from the unsettled union with women, passing by the marriage that is conditioned by equality among the four wives, God finally prescribed man the monogamy because he cannot treat several wives impartially, “however hard he tried”. Every sincere believer who is searching to please God and not his own desires will understand this divine pedagogy, if he has matured in faith.

Thus, it is with great shrewdness and delicacy that God introduced monogamy in the Arab mentality. Nevertheless, the first impression, which still remains with many Muslims, is the fact that polygamy is permitted by the Koran. In truth, it is only tolerated until man has reached a certain psychological and spiritual maturity. Thus, God gives man, this creature that He knows to be fragile, enough time to realize by experience how important monogamy is for his spiritual and temporal life.

Looking at the modern Arab society, we can certify that God’s pedagogic plan in monogamy practice has succeeded. Nowadays, the great majority of Arabs have one wife only, and polygamy is rather unacceptable. Similarly, the majority of Arab families despise the divorce; generally, it is only considered the last option in very serious cases. There is a huge difference between the Islamic society of today and the pre-Islamic society after the invigorating breath of the Koran.

The Gospel too, adopted the same pedagogical attitude towards the marriage and the divorce: the Pharisees, who divorced freely, asked the Messiah 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 leaves his father and mother and becomes attached to his wife, and the two become one flesh? They are no longer two, therefore, but one flesh. So then, what God has united, human beings 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)

The Apostles were shocked when hearing the words of the Master and they proceeded to asking him:

“‘If that is how things are between husband and wife, it is advisable not 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 so from their mother’s womb, there are eunuchs made so by human agency and there are eunuchs who have made themselves so for the sake of the Kingdom of Heaven. Let anyone accept this who can!'” (Matthew 19,10-12)

Two important facts need to be considered about this story: the first is that it was Moses to permit a letter of divorce, and not God. Moses has authorized this as a pedagogical step, a temporary concession, because of the psychological immaturity of men of that time. A concession that had to be overcome later in order to return to the original state wanted by God, as explained by Jesus. But the Pharisees, attached to human tendencies, grasped the Law by the letter and refused to elevate themselves to the divine intention.
The second point to remember is that the Messiah, in his speech on marriage and divorce, went further and encouraged the chastity of those who “have made themselves eunuchs for the sake of the Kingdom of Heaven”. He is not talking about a surgical operation or perpetual celibacy, but about a faithful marriage full of profound and spiritual feelings. It is no more a matter of following the mere sexual instincts, but to control them, until one has met the companion chosen by God. One becomes thus spiritually a “eunuch”, which means chaste, and faithful during the unique marriage of his/her life.

The Koran also talks about chastity saying:

“Let those who cannot afford to marry live in continence until God shall enrich them from His own bounty (by sending a spouse).” (Koran XXIV; Light,33)

During the times of anarchy, the Arabs despised continence and chastity before marriage. This virtue was ignored even despised to the point that those who were practicing it were accused of no virility. This is still the case, even today, in countries so-called Christian.

In the heart of many Arabs, the Koranic teachings had brought good fruits. The Koran is the instigator of the evolution of the Islamic society, even though some of its teachings stayed fruitless with many Muslims who closed themselves to the Koranic spirit. Likewise, the Gospel did not bear its fruits in the heart of many Christians who despised the chastity and the holiness of marriage.

The Unity of the Inspiration

The Inspiration in the Bible and the Koran is one. It originates from the same God who revealed Himself, manifesting His existence in the books of the Old and New Testament and the Koran. That is what the Koran confirms by saying to the people of the Bible:

“Our God and your God is one, and to Him we are submitted (we are Muslims)…” (Koran XXIX; The Spider,46)

From one God, originates only one immutable Inspiration without falsification. Whoever asserts the contrary is a blasphemer.

In order to discover the unity of the Inspiration of the Biblical and Koranic verses, one must go beyond the expressions and different literary styles to grasp the profound spiritual meaning, thus penetrating God’s Spirit. Having caught this important point, we can then be witnesses of monotheism, because it would be illogical and not convenient to testify about the existence of one only God without being a witness of his unique Inspiration.

The fanatics try to divide this Inspiration by spreading rumours that create hatred and trouble. The principal rumours are the followings:

  • The Koran is not inspired by God
  • The Koran abolishes the Bible
  • The Gospel is falsified
  • The Gospel contradicts itself because of the so-called differences between the four Gospels, etc…

These slanders have no foundation in the Koran. Many honest scholars have denounced these rumours, as did the late Sheikh Mohammad Abdo, old primate of El-Azhar mosque in Egypt. He certified more than once the authenticity of the Biblical text.

In order to discover the unity of the Inspiration we must respect two principles:

  1. To place the Inspiration in its historical, geographical and social context
  2. To discuss with “the best” argument as asked by the Koran.

The best interpretations of the Koran are those that confirm the Bible. That is the “Straight Path” prescribed by the Koran (Koran I; Al-Fatihah,6). On the other hand, the Koranic interpretations that contradict the Biblical spirit must be rejected, because they contradict the Koran that recognizes as authentic the Biblical Scriptures descended before It. These false interpretations represent the tortuous path taken by “those who have incurred God’s wrath” (Koran I; Al-Fatihah,7).

Placing the Inspiration in its Context

In order to understand an inspiration whether Biblical or Koranic, one must know the prophet to whom God inspired the message, the reason why this message has been given, and its social and historical context. Indeed, God says in the Koran:

“Each Apostle We have sent has spoken only in the language of his own people, so that he might make his precepts clear to them.” (Koran XIV; Abraham,4)

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

In the case of the Koran, the Inspiration was given in the Arabian Peninsula to inform its inhabitants of the existence of a unique God and the inexistence of its mythological gods. The Koran announces to the Arabs that this same God has already revealed Himself to the people of the Bible and that, through the Koran, He presents Himself to them and presents this Bible in “a speech” or “in a clear Arabic text”, so that they would follow the same path as their predecessors (the Jews and the Christians):

“God desires to make this known to you and to guide you along the paths of those who have gone before you…” (Koran IV, Women,26)

Therefore, the path of Islam is the one of the Bible. God invites the Arabs to believe not only in the Koran, but also in the Bible. This is where the unity of the Inspiration is manifested:

“Believers, have faith in God and His apostle (Muhammad), in the Book He has revealed to His apostle (the Koran) and in the Scriptures He formerly revealed (the Torah and the Gospel)…” (Koran IV, Women,136)

Believing in the Bible and the Koran, is a condition to the monotheistic faith and the realization of the unified Inspiration. It is in believing in the authenticity of the Bible that we discover the correct interpretation of the Koran since the latter confirms the authenticity of the Bible.

How can some people pretend that the Bible and especially the Gospels are falsified, even though the Koran itself explicitly says the contrary? Indeed, the Koran signals:

“Those, to whom we have given the Book (the Bible), and who read it as it ought to be read, truly believe in it; those that deny it will surely be the losers.” (Koran II; The Cow,121)

Our belief in the unity of the divine Inspiration, and in its protection by God, imposes on us faith in the Bible and the Koran from which it emanates. The adepts of the falsification of the Bible contradict the Koran. Indeed, as we have seen before, God says:

“Those that deny it will surely be the losers.” (Koran II, The Cow,121)

We draw the readers’ attention on the fact that the Koran testifies in favour of the “correct” reading of the Gospel, that means “as it was inspired”, according to the Koranic interpretation of “Al Jalalein”. The fact that the Arab prophet Muhammad has always referred to “those who read the Scriptures” (the Bible), when he was doubting his mission, enhances even more our faith and attachment to these Holy Scriptures. God Himself guided him towards “the people of the Bible”:

“If you (Muhammad) doubt what we have revealed to you, ask those who have read the Scriptures before you. The truth has come to you from your Lord: therefore do not doubt it.” (Koran X; Jonah,94)

We have tried to stop at the Koran in our search for the Truth, but It spurred us to refer to the Gospel by saying:

“Say: ‘People of the Book (the Bible): You will attain nothing until you observe the Torah and the Gospel’.” (Koran V; The Table,68)

After the testimonies of the Koran in favour of the Bible, we have decided to aim at manifesting the unity of the Inspiration of these two inspired Books. We have tirelessly endeavoured to find the meeting point between the Koran and the Bible, and with God’s grace, we have found it.

The Discussion by the “Best” of the Arguments

During our study, we have come to the following conclusion: every Koranic interpretation that contradicts the Bible is in conflict with the spirit of the Koran and has to be discarded, because the Koran came to confirm the Bible and not to contradict it.

We find fifteen Koranic verses revealing that the Koran was inspired to confirm the Bible. Here are two examples:

“Have faith in my revelations, which confirms your Scriptures (the Bible).” (Koran II; The Cow,41)
(also see Koran II; The Cow, 89, 91, 97, 101)

“He has revealed to you the Book with the Truth, confirming the Scriptures which preceded it (Bible); for He has already revealed the Torah and the Gospel for the guidance of mankind…” (Koran III; The ‘Imrans,3)
(also see Koran III; 81 / IV; 47 / V; 48 / VI; 92 / X; 37 / XII; 111 /XXXV; 31 / XLVI; 12, 30)

Our line of conduct is inspired by the luminous Koranic commandment: “To argue with the Best Argument” (Koran XXIX; The Spider,46). The “best” argument is the one that demonstrates that the Koran confirms the Bible and resides in the discovery of the unity of the Biblical-Koranic Inspirations. This is the “Straight Path” of the favoured ones (Koran I; Al-Fatihah, 6), and “the firm Handle” (Koran II; The Cow,256). So, we have tried to treat these items with love and with the foremost circumspection in order not to fall into the trap of controversies with the worst argument, like so many do. They are responsible of distancing many people from the Koran because of their fanatic and senseless behaviours. They disfigure the real face and purity of the Koran and are responsible for the diversion of many souls and the division among the ranks. They will have to answer about their guilty attitude the Day of Judgment before the Throne of God, because they chose the tortuous path taken by “the lost souls who incurred in God’s wrath”.

Comment

The Koran 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 bury it:

“When God made a Covenant with those to whom the Scriptures (Bible) were given He said: ‘Proclaim these to mankind, and do not suppress them’. But they cast the Scriptures over their backs and sold them for a paltry price. Evil was their bargain!” (Koran III; The ‘Imrans,187)

The leaders of the people of the Bible neglected to spread its Divine Light. They kept this divine message tightly closed, unexplained, so much so that people believe blindly without understanding the reason for their faith, ignoring the prophecies and even their existence. The Koran, of course, after the Bible, condemns these betraying leaders, the Jews and Christians, and reveals their carelessness.

However, what can one think of the Islamic and Arabic leaders who exile the Bible out of their frontiers, when the Koran is welcomed everywhere? The Koran explicitly commands them – and they are supposed to know it – to reveal clearly everywhere and to everyone the Biblical Message all over the world, threatening those who have smothered the Light of the worst punishments:

“Those that hide the clear proofs, and the Guidance We have revealed, after We had proclaimed them in the Scriptures shall be cursed by God and cursed by those who invoke damnation.” (Koran II; The Cow,159)

“Those that suppress any part of the Scriptures which God has revealed in order to gain some paltry end shall swallow nothing but fire into their bellies. On the Day of Resurrection God will neither speak to them nor purify them. Woeful punishment awaits them.” (Koran II; The Cow,174)

Any further comment is superfluous.

The litigation points

In this chapter we examine the most important litigation points which are discussed among the different confessions. These seek the unity of the Biblical-Koranic Inspiration without sincere effort. We regret that there are some religious leaders who are zealous in speaking about the revealed truths without knowledge, in a childish and superficial manner, without any decency and spiritual maturity.

The main arguments and prejudices which certain fanatic Christians refer to and reject the Koran and its noble prophet are the following:

  • The Koran contradicts certain evangelical truths
  • The life of Muhammad (Polygamy and wars) demonstrates that he is not a prophet.

We will demonstrate that the Koran does not deny any evangelical doctrines. Many Christians have been led to believe in these mistakes, because of the false interpretation of the Koranic texts given by some Muslim leaders.

Basing ourselves on the principles of interpretation mentioned in the first chapter, we will demonstrate in the following pages the full agreement and the unity of the Biblical and Koranic Inspirations. The Christians, therefore, have no justifiable reason to refuse the Koran, neither do the Muslims to despise the Bible. We shall then expose the great moments of the Prophet Muhammad’s life, clearing him from all the false accusations against him.

We have briefly mentioned the reasons for which many Christians have moved away from the Koran. Here are the main points on which certain Muslims base themselves to attack Christianity:

  1. The Divine Trinity, the three aspects of the One and Only God
  2. The title of Son of God attributed to the Messiah
  3. The Divinity of the Messiah
  4. The crucifixion and the putting to death of the Messiah
  5. The falsification of the Bible (Old and New Testament)

LWhat matters in these points of controversy is to know what the divine Inspiration said about them, because we want our discussion to be based on the solid ground of an “Enlightened Book” as the Koran prescribes. If we find these points in the inspired Books, we will believe in them, otherwise we will reject them. After having answered to each of these points we will reject, for the same reason, the arguments of certain Christians to refuse the Koran as well as the arguments of certain Muslims to reject the Bible and its teachings.

The Divine Trinity, the three Aspects of the One and Only God

In the Torah, in the Old Testament God revealed Himself as the unique Creator, no other gods exist but Him. The Gospel confirmed this truth and added a still deeper nuance. God is unique, but is not isolated in Himself or alone. In company of His own Person, He revealed Himself as One-in-Three “Aspects”: The Father, His Word or the Son, and His Spirit. In fact, St John starts his Gospel by saying:

“In the beginning was the Word: the Word was with God and the Word was God. He was with God in the beginning. Through Him all things came into being, not one thing came into being except through Him… The Word became flesh, He lived among us.” (John 1,1-14)

These are the words of the evangelical Inspiration. They inform us that God has a Word who is God Himself. Therefore, God and His Word are one and the same essence, just as a man and his word are one and only person. God’s Word who has become flesh is Jesus the Messiah, known in the Koran as the “Word of God”.
In the Gospel, the Messiah asked his Apostles to baptize the believers in the Name of the Father, the Son (the Word of God) and the Holy Spirit:

“Go, therefore, make disciples of all nations; baptise them in the Name of the Father and of the Son and of the Holy Spirit.” (Matthew 28,19)

Notice that the Messiah did not say “in the names” using the plural, but the singular “in the Name”. God is unique and his Name is mentioned in the singular, not in the plural. Any believer concludes from these words that God is Father-Son-Holy Spirit, or in another term: God-His Word-His Spirit.

The Messiah before leaving this world, noticing that his Apostles were sad because of this separation, told them that He would have sent the “Counselor Spirit” in order to replace Him as a permanent Companion:

“I shall ask the Father, and he will give you another Counsellor to be with you forever, the Spirit of Truth (the Holy Spirit)… I shall not leave you orphans; I shall come to you.” (John 14,16-18)

The believers understood that the Counsellor to come after Jesus’ Ascension was the Spirit of God, who is also the Spirit of Jesus: God Himself. This is why the Messiah had told: “I shall not leave you orphans; I shall come to you”, that is under the shape of the Counsellor Spirit. He wanted them to understand that this Spirit and Himself are one. This is the reason why the Messiah is recognized by Islam as the “Word of God” and the “Spirit of God”:

“The Messiah, Jesus son of Mary, was no more than God’, and His Word which He cast to Mary: a Spirit from Him.” (Koran IV; The Women,171)

Some believers think that this Counsellor Spirit promised by the Messiah to his Apostles is no other than the prophet Muhammad. The Koran and the Gospel disagree with this interpretation. In fact, the Evangelical Inspirations says that ten days after His Ascension, Jesus sent the Holy Spirit on His Apostles and “they were all filled with the Holy Spirit and began to speak different languages as the Spirit gave them power to express themselves” (Acts 2,4).

This verse and the rest of the evangelical and Koranic verses about the Holy Spirit cannot be applied to the prophet Muhammad. Moreover, the Gospel and the Koran reveal that the Holy Spirit came upon Mary, the Virgin, to make her being pregnant of the Messiah:

“The angel answered (to Mary), ‘The Holy Spirit will come up to you, and the power of the Most High will cover you with Its shadow…” (Luke 1,35)

“The Messiah, Jesus son of Mary, was God’ apostle, and His Word which He cast to Mary: a Spirit from Him.” (Koran IV; The Women,171)

“We sent to her (Mary) our Spirit in the semblance of a full-grown man.” (Koran XIX; Mary,17)

This Spirit cannot be Muhammad who was not born yet. This false interpretation is not based on the Holy Scriptures and cannot be adopted.

In the Old Testament, God revealed the Trinity in a manner, which could only be understood with the evangelical Revelation. The Book of Genesis relates the apparition of God to Abraham in the shape of Three Persons:

“Yahweh appeared to him at the Oak of Mamre while he was sitting by the entrance of the tent during the hottest part of the day. He looked up, and there he saw three men standing near him. As soon as he saw them he ran from the entrance of the tent to greet them, and bowed to the ground. ‘My Lord’, he said, ‘if I find favour with You, please do not pass your servant by. Let me have a little water brought, and You can wash your feet and have a rest under the tree…” (Genesis 18,1-15)

The strange fact in this Biblical story is that Abraham speaks to these three “Persons” sometime in the singular and sometime in the plural. He seems confused by this Trinitarian vision of God. Many Christians created confusion, at the beginning of Christianity, between “Trinity” (one God in three “Persons”) and tritheism (three gods).

In the evangelical Inspiration, God invites us to discern between His Word and His Spirit in His divine Essence. The divine Being is God or the Father, the Word emanating (or born) from Him and within Him – spiritually of course – is the Son, whereas God’s Mentality – or His State of Spirit – is the Holy Spirit. This Word and this Spirit are God’s own Word and Spirit, not the word and spirit of other gods. This is the divine Trinity, only one God in three “Persons”, these Persons can be discerned but never separated.

Some people wonder why make all this discernment and these complicated words? Our answer: “It was God who took the initiative to reveal Himself and to inform us about what He judges useful for us to know about His divine Being. Our duty is to make an effort in order to understand and to discover that, finally, it is not as complicated as one may think”.

As for the tritheism, this is a doctrine which differs totally from the Trinity, since it teaches the existence of three gods in three different divine essences, each god having his own essence such as the god of good, the god of evil and the god of punishment and destruction, the three gods being eternal and separated one from the other. This, of course, is a heresy condemned by the Apostles, by the Christian leaders of the first centuries and by the Koran. The Mormons as well as certain Hindu sects believe in tritheism.

Some evil-intentioned Jews have fought Christianity since the beginning by dividing its ranks through heresies such as tritheism. Others have even pretended that Mary, the Mother of the Messiah, was one of the three divinities. This tritheism which is an amalgam of corrupted Christianity and paganism have spread during the first centuries of our era. This is the reason why the Koran condemns this apostasy by saying:

“Unbelievers are those that say: ‘God is one of three. There is but one God.” (Koran V; The Table,73)

(The official interpretation in “Al Jalalein” explains: “God is one of these three, the two others being Jesus and His Mother. Some Christians think so”.)

Notice that only some of the Christians are mentioned by the Koran. The Koran explains also that the three gods adored by this Christian sect are God, Jesus and Mary:

“Then God will say: ‘Jesus, Son of Mary, did you ever say to mankind: ‘Worship Me and My Mother as gods besides God?’ ‘Glory be to You’, he will answer, ‘I could never have claimed what I have no right to.” (Koran V; The Table,116)

“People of the Book (the Bible), do not transgress the bounds of your religion. Speak nothing but the truth about God. The Messiah, Jesus Son of Mary, is God’s Apostle and His Word which He cast to Mary: a Spirit from Him. So believe in God and His Apostles and do not say ‘three’ (God, Jesus and Mary: “Al Jalalein”). Forbear and it shall be better for you. God is but One God.” (Koran IV; The Women,171)

Today, none of the Christian confessions believe that Mary is a goddess, or that “God is the third of three”. These words are heretic. The Gospel has never said them, as there is only one God whose Essence is God, His Word, and His Spirit. This does not mean three gods, but one unique God in three “Persons”. All those who shall differentiate between Trinity and tritheism will have reached a great maturity in reflection, because every true Christian agrees with the Koran and declares:

“Unbelievers are those that say: ‘God is one of three. There is but one God.” (Koran V; The Table,73)

No Christian worthy of this name can speak such blasphemous words. On the contrary he must reject such thoughts because God is neither “third”, nor “second”, nor “first” of three: God is One, and there is but one God, may He be blessed. We all agree with the Koran and reject tritheism. Should the Koran have intended to deny the Trinity, He would have declared: “Unbelievers are those that say: ‘God is one in three”. All Christians should therefore know that the Koran neither accuses them of blasphemy for their faith, nor think the above mentioned verses concern them. All Muslims should also know this fact about the Koran and their Christians brothers. Why, then, this mutual repulsion when there is agreement between the Holy Scriptures?

Here is a simple clarification on the Trinity: man and his word are the same one essence, like man and his spirit are. Therefore, a man, his word and his spirit are one essence. Likewise, God, His Word and His Spirit are One. The man who gives his word, gives all himself: his word, his soul and his spirit. By adding a man to his word and to his spirit, we do not obtain three men, but one man only in his three aspect. Thus a man is also a trinity and reduced image of the Divine Trinity. Nothing strange to that since God has created men at His Image.

There is inside every man a spiritual vital movement between him and himself. He consults himself, he examines his spirit, he asks himself questions by reasoning. He agrees with his actions or he rejects them: man is not isolated from his thoughts, unless he is in conflict with himself or in a state of psychological sickness that partition his personality and show symptoms of mental unbalance. Man is a trinity. The spiritual movement noticed inside man is perfectly harmonious in God.

Another example of the Divine Trinity: the Sun, its Light and its Heat are tree aspects of the same Entity. The Sun represents God the Father, its Light represents His living and vivifying Word sent to enlighten the World, and its Heat represents His living Holy Spirit in us. Those who do not benefit from the Sun and Life are those who willingly close the shutters of their homes.

The evangelical Inspiration has thought us that the Creator is One, but He is not separated from His Personality. Open unto Himself. He is in company with His own Person, perfectly in peace with Himself, fully conscious of His Being. God loves Himself knowing that He is the Beauty without blemish. All those who meditate on God with a pure heart can feel the infinite harmony of the Divine Being and discover the triple movement of His unique and infinitely lovable Essence.

God, the Thought He has of Himself and the Love of His Perfect Being are named in the Gospel as: the Father (God), the Son (His Word or Thought expressed within Himself) and His Spirit (the atmosphere of Love in which God lives).

The Koran invites us to distinguish between Trinity and tritheism. Those who shall answer to this divine call freely shall make a giant spiritual and psychological step enabling them to unite eternally to God, sharing His Love and His endless Life.

The Messiah and his Title of Son of God

Numerous are those who are shocked by the title of “Son of God” attributed to Jesus because, they say, God begets no children as men do. Now, the quality of Son of God linked to the Messiah means that He has no human father. To the question: “Who is the mother of the Messiah?” The answer is: “Mary”. But “Who is his father?” Both the Bible and the Koran agree on the fact that no man had known Mary, and so none has the right to pretend the physical paternity of Jesus. The Gospel and the Koran agree. Such is the intention of the Gospel giving to Jesus the quality of Son of God, Joseph being his adoptive father. This truth was confirmed by the Old Testament and by several prophecies. In the X century B.C, God sent the prophet Nathan to King David to announce him the birth of the Messiah from his descendants. God said about Him:

“I shall be a father to him and He a Son to Me.” (2 Samuel 7,14)

In the VIII century B.C. the prophet Isaiah announced that the Messiah would be born from a virgin:

“The young woman (virgin) is with child and will give birth to a son.” (Isaiah 7,14)

These prophecies were only understood after the birth of the Messiah, Jesus, from the young Virgin Mary. The Gospel reports that the Angel Gabriel announced to Mary that she would have given birth to a son. She was astonished and asked him: “But how can this come about, since I have no knowledge of man”. The Angel replied:

“The Holy Spirit will come upon you, and the power of the Most High will cover you with its shadow. And so the child will be holy and will be called Son of God.” (Luke 1,31-35)

We must pay attention to the words of the Angel who revealed the reason for which the Messiah is called “Son of God”, explaining that “the Holy Spirit” will come upon Mary “so he will be called the Son of God”, no man being his father.

The Gospel of Matthew reveals, moreover, that the Angel appeared afterwards to Joseph to confirm Mary’s virginity, because he doubted about it. The Angel said to him:

“‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son, and you must name him Jesus’…Now all this took place to fulfil what the Lord had spoken through the prophet (Isaiah): ‘Look! The virgin is with child and will give birth to a son.'” (Matthew 1,20-23)

God inspired the same fact in the Koran confirming this miraculous birth of the Messiah from the Virgin Mary by divine intervention, not by human action. Mary answered to the Angel:

“‘How shall I bear a child, when I have neither been touched by any man nor ever been unchaste?’ ‘Thus did your Lord speak’, he replied. ‘That is easy enough for Me. He shall be a sign to mankind and a blessing from Ourselves. Our decree shall come to pass’. Thereupon she conceived him, and retired to a far-off place.” (Koran XIX; Mary,20-22)

Thus, the Koran certified to the Arabs that the mother of the Messiah is virgin, as she begot a son without human intervention, but with the divine initiative and intervention. This unique case in human history gave to the Messiah -and to Him alone- the title of “Son of God”, as every other human being has a father and a mother. Jesus had a mother differently from Adam, who was created, as the Bible says, from dust. Adam had neither mother, nor father.

How do we understand what the Koran reveals in the following Sura about God’s Unity:

“Say: ‘God is one, the Eternal God. He begot none, nor was He begotten. None is equal to Him.” (Koran CXII; Oneness,1-4)

Our answer: These words are addressed to the Pagans of Mecca about the mythological gods, and not to the Christians about the Messiah. In fact, these pagans believed that their gods ate, got married, and procreated children. The Koran reveals to them that God is not like their idols, but that He is Eternal, and that He was neither begotten, nor does He beget another god with the aid of a goddess consort, like Him, who shares His divinity like it happens in mythology.

The Koran itself incites us to explain these verses as we have done: God as no concubine with whom He has children like the gods of Mecca:

“Creator of the heavens and the earth. How should He have a son when He had no consort? He created all things, and He has knowledge of all things!” (Koran VI; The Cattle,101)

This verse does not mean Jesus, but those who:

“regard the Jinn as God’s equals, though He Himself created them, and in their ignorance (of their mistakes) ascribe to Him (mythological) sons and daughters. Glory be to Him! Exalted be He above their imputations!” (Koran VI; The Cattle,100)

In this same way we should interpret the verses of Koran XIX; Mary,88:

“Those who say: ‘The Lord of Mercy has begotten a son’ (having a partner), preach a monstrous falsehood… “

For this reason, Muhammad said again in the Koran:

“Say: ‘If the Lord of Mercy had a son, I would be the first to worship him’.” (Koran XLIII; Ornaments of Gold,81)

God’s evident intention in this verse is to mean the children of these “Jinns” (spirits and gods of Arabic mythology), not the Messiah born from the Word of this Unique God, whom Muhammad was “the first to worship”. In fact, this prophet was the “first Muslim” of the Arabic Peninsula as the Koran says.

It was difficult to the Arabs of the pre-Islamic time to understand the spiritual evangelical truths. They were drowned in physical pleasures, and believed that their gods got married, had concubines and “sons and daughters” like them, as revealed by the Sura “The Cattle”. The Koran came to reveal to them, in their language and mentality, at their own level, the existence of One Unique God Creator of all things. This God has no need for a consort to have a son through a sexual act, because His spiritual power it such that, with one word only, He can create whatever He wants.

The Arabs were not prepared to understand and accept a creation made by divine order. God revealed this fact to them through the Koran and explained the difference between the behaviour of their mythological gods and that of the unique true God Creator:

“God forbid that He Himself should beget a son (by a physical act like the gods of Mecca). Glory be to Him! When He decrees a thing He need only say: ‘Be’, and it is.” (Koran XIX; Mary,35)

The Koran also says in the Sura “The Throngs”:

“Had it been God’s will to have a son, He would have chosen whom He pleased out of His own Creation.” (Koran XXXIX; The Throngs,4)

Indeed, the Koran reveals that God did, in fact, choose Mary with the purpose of having a son:

“Remember the Angel’s words to Mary. They said: ‘God has chosen you. He has made you pure and chosen you above womankind’.” (Koran III; The ‘Imrans,42)

The angel said to Mary: “…’I am but your Lord’s emissary’, he replied, ‘and have come to give you a holy son‘. ‘How shall I bear a child’, she answered, ‘when I have neither been touched by any man, nor ever been unchaste?’ ‘Thus did your Lord speak’, he replied. ‘That is easy enough for Me. He shall be a Sign to mankind and a blessing from Ourselves’. Our decree shall come to pass’. Thereupon she conceived him, and retired to a far-off place.” (Koran XIX; Mary,19-20)

CThis is exactly what happened with the Messiah. The Koran declares, in fact, as we have seen that God has chosen the Virgin Mary in order to create, in her wombs, and by His divine Word, His blessed Messiah. It is therefore there, in the wombs of Mary, that God told the Messiah: “Be!” and there He was. At the same moment, the chosen Virgin became pregnant of the Word of God. As the Sura “The ‘Imrans” reveals:

“The Angels said to Mary: ‘God bids you rejoice in a Word from Him. His name is the Messiah, Jesus son of Mary.” (Koran III; The ‘Imrans,45)

The Koran thus confirms the evangelical revelation about the Messiah:

“… The Word became flesh, he lived among us, and we saw his glory, the glory that he has from the Father as only Son of the Father, full of grace and truth.” (John 1,14)

We finally mention this Koranic verse:

“The Jews say Ezra is son of God, while the Christians say the Messiah is Son of God. Such are their assertions, by which they imitate the infidels of old. God confound them! How perverse they are.” (Koran IX; The Repentance,30)

We must understand these verses taking into consideration the fact that the Koran has been given to confirm the Bible, not to contradict it. Otherwise, we would deviate and choose the worst of the arguments instead of the best of them prescribed by the Koran and qualified as the “Straight Path”. In this enlightened Path we understand this verse in the following manner: They say: ‘The Messiah is Son of God, but this word comes out from their mouths only’, as it is not deeply rooted in their heart and entails no spiritual positive consequence in their daily behaviours. They keep on living like pagans. If this word had come out from the depth of their hearts, it would have changed their lives. But they still act like the polytheistic pagans. They “imitate” using the name of the Messiah, what the unbelievers had told about their gods that begot sons and daughters. These “stupid” resemble the pagans and will undergo the same curse. Even today, we notice the moral decline of the great majority of the so called Christians who “say from their mouths the Messiah is Son of God”, but act themselves as children of the devil. The Messiah was quite right when He said:

“Hypocrites! How rightly Isaiah prophesied about you when he said: This people honour Me only with lip-service, while their hearts are far from Me. Their reverence of Me is worthless.” (Matthew 15,7-9)

The Koran reproduces in its own language these words addressed by the Messiah to the false believers.

The intention of the divine Inspiration, when applying to the Messiah the title of Son of God, is therefore clear: this means that He has no human father. This is the real spiritual meaning confirmed by the Bible and the Koran. Whoever wishes to discuss in a fanatical manner only divides the ranks of the believers and bares the full responsibility of it in front of the Throne of God. As for us, committed in the “Straight Path”, we have demonstrated, thanks to the Scriptures the true divine intention, and the unity of the Biblical-Koranic Inspiration, by using the “best” arguments which unite the believers.

The Divinity of the Messiah

No one could imagine that God could lower Himself so as to take human nature to appear in this world, and to speak as man to the men He has created. The human being, in the grip of pride, often refuses to believe that the divine Majesty has lowered Himself to the level of the created being.

What does the Biblical-Koranic Inspiration say about the divine Incarnation?

The Old Testament prepared the believers to this truth in two stages, gradually. In the first stage, the Torah revealed the truth about the existence of the Unique God. In the second stage, God spoke to the prophets about the Messiah He would have sent, presenting Him under exceptional supernatural figures.

In the first stage

Before the Bible, people adored with fear and anxiety mythological dictator gods. The Bible presented God as the unique, loving and merciful, who forgives the sins of those who repent (Exodus 34,5-7). He appeared speaking to Abraham, Moses and the Prophets, while men adored their idols trembling of fear and humiliating themselves in front of them to manifest their submission. In the Bible, on the contrary, God has taught men to love Him as a Father who watches over His children, as well as He had taught them to fear Him only when they commit injustice:

“Yahweh, Yahweh, God of tenderness and compassion, slow to anger, rich in faithful love and constancy, maintaining his faithful love to thousands, forgiving fault, crime and sin, yet letting nothing go unchecked…” (Exodus 34,5-7)

The Koran, at its turn, confirms this truth, revealing:

“God the Compassionate, the Merciful.” (Koran I; Al-Fatiha,1)

In the second stage

In the Bible, God promised to send the Messiah as a Sign of His Mercy in order to save humanity from the hell of ignorance, fanaticism, selfishness and pride. He has revealed to His prophets the coming of a humble Messiah, whose humbleness was His greatness. God has given the Messiah symbolical names which reveal His true divine nature and His exceptional human personality. Isaiah (VIII Century B.C.) said about Him:

“The Lord will give you a sign in any case. It is this: the young woman (virgin) is with child and will give birth to a son, whom she will call Immanuel.” (Isaiah 7,14)

The name “Immanuel” means “God with us” (Matthew 1,23). Thus, with the Messiah, God Himself is with us. Isaiah also gives this child other exceptional names:

“…For a son has been born for us, a son has been given to us, and dominion has been laid on his shoulders; and this is the name he has been given, ‘Wonder-Counsellor, Mighty-God, Eternal-Father, Prince-of-Peace’.” (Isaiah 9,5)

God has never given the names of “Mighty-God” and “Eternal-Father” to any other prophet. No reasonable man would dare bear them. On the contrary, in the Arabic world we find names such as: Abdallah, meaning “God’s Slave”, Abdul-Massih “Messiah’s Slave”, Abdul-Nabi “Prophet’s Slave”. By the divine names given to the Messiah, God reveals through the Old Testament His personal advent in the person of the Messiah.

The necessity of God’s incarnation appears in Isaiah’s ardent call addressed to Him, inviting Him to come Himself on earth:

“Oh, that You would tear the Heavens open and come down!” (Isaiah 63,19)

Other prophecies, notably the one of the Prophet Micah (VIII Century B.C.) announced the birth of the Messiah in Bethlehem. Micah even predicted His origins to be eternal:

“But you Bethlehem Ephrathah, the least of the clans of Judah, from you will come for me a future ruler of Israel, whose origins go back to the distant past, to the days of Eternity.” (Micah 5,1)

CHow can the Messiah come about 750 years after Micah and have eternal origins? This prophecy could only be understood after its accomplishment. Indeed, in a heated diatribe between Jesus and the Jews, He declared:

“In all truth I tell you, before Abraham ever was, I am.” (John 8,58)

We know that Abraham came two thousand years before the Messiah. How then can Jesus assert that He existed before Abraham, if not, as Micah declared, that His origins are eternal? This eternity also appears when Jesus praying openly in presence of His Apostles, told His divine Father:

“I have glorified You on earth… Now, Father, glorify me with the glory I had with You before ever the world existed.” (John 17,4-5)

Jesus has addressed His Father at loud voice to teach the spirit by which we need to have recourse to God: with tenderness and delicacy. He reveals at the same time His divine essence, He who existed with God “before ever the world existed”. In the evangelical Inspiration many verses mention the eternity of the Messiah’s Spirit, of course not of His human body which, like any other human flesh, was created in the world.

Many are puzzled about the divine Incarnation, asking themselves with a totally materialistic mentality: “Since God has incarnated Himself on earth, how could He supervise the earth and the stars from heaven?” This is a naïve, childish and limited vision of God’s Almighty. God does not need to leave Heaven to appear on earth.

In our times this fact is more understandable than it was in the past. In fact, psychology has discovered the unsuspected and unknown power of the human spirit. A spiritual person can move with his spirit to appear thousands of kilometers away from his body. Likewise, some persons can control, at great distances, other people’s thoughts and guide individuals and even groups at a distance. Such being the power of the human created spirit, which has not yet discovered all its possibilities, what can we say about the Creator’s Spirit whose infinite Power we still don’t realize? God can, in fact, incarnate Himself on earth actually without leaving heaven.

However, what interests us in the Inspiration is not what people say, but what God Himself has revealed to His prophets. We believe in God’s plan as revealed by God, even if this is shocking to those who have a materialistic faith and a dull spirit, which prevent them from understanding the divine plans.

What does the Koran say about the Messiah? That He is the Word of God and His Spirit:

“The Angels said to Mary: ‘God bids you rejoice in a Word from Him: His name is the Messiah Jesus, son of Mary’.” (Koran III; The ‘Imrans,45)

Notice that the name of the divine Word is “the Messiah Jesus”, which means that the Messiah is the Word of God. Now, God’s Word is permanently with Him, being of His divine Essence, as is revealed by St John’s Gospel:

“In the beginning was the Word: the Word was with God, and the Word was God… The Word became flesh.” (John 1,1-14)

The Koran reveals that the Messiah is also the Spirit of God:

“The Messiah, Jesus the son of Mary was God’s Apostle and His Word, which He cast to Mary: a Spirit proceeding from Him.” (Koran IV; The Women,171)

As we cannot separate man from his word, we also cannot separate him from his spirit. The Word of God is God Himself. Likewise, the Spirit of God is also God Himself, it is the divine Trinity revealed by the evangelical Inspiration.

Some people discuss such matters resorting to futile arguments, saying, for example, that some religious leaders have the title of “Spirit of God” (Ruh-Allah) without being of divine essence. The answer is that human traditions have attributed these titles to men, the divine Inspiration has nothing to do with it. The Heavenly Books have never talked about a prophet, however great he may have been, that he was God’s Word or Spirit. Here appears the deviation of the human traditions which we denounce.
God has used the best means to reveal to the Arabs gradually the truth about the nature of the Messiah. He recurred, as usual, to a wise pedagogy. Those who desire knowing more about the inspired truths must recur to the Bible. They should read it, armed with God’s Spirit so as not to interpret it with a purely human or philosophical spirit that obscures spiritual truths. The important is not to read the inspired Books, but the spirit in which these heavenly Books are read.

If the Koran does not deny the Divinity of the Messiah, how then can we interpret the following verse?:

“Unbelievers are those that say: ‘God is the Messiah, the son of Mary’. For the Messiah Himself said: ‘Children of Israel, serve God, my Lord and your Lord’. He that worships other deities besides God, God will deny him Paradise, and the Fire shall be his home. None shall help the evil-doers.” (Koran V; The Table,72)

The Koran accuses here a certain category of Christians, considered as unbelievers because of their injustices. Notice that the verse does not say: “Unbelievers are all those that say: ‘God is the Messiah'”, but “Unbelievers are those that say: ‘God is the Messiah'”, that is, the Christians known as the ones who say “God is the Messiah”. The sentence should be understood as follows: The Christians are unbelievers.

But why do they disbelieve? Is it because they say that God is the Messiah? If this was God’s Intention, the verse would have been inspired in an indisputable manner, dissipating all misunderstanding, as for example: “Unbelievers are all those that say: ‘God is the Messiah'”, or “Unbeliever is whoever says: ‘the Messiah is God'”.

But the Koran does not consider all Christians unbelievers. On the contrary, it praises the virtues of many Christians, knowing that they say: “God is the Messiah”. God also inspires to Muhammad the following verse:

“You will find that the nearest in affection to the faithful (in the Koran, the Muslims) are those who say: ‘We are Christians’. That is because there are priests and monks among them; and because they are free from pride.” (Koran V; The Table,82)

Notice the fact that these priests and monks believe that God is the Messiah; yet the Koran praises them.

“Believers, Jews, Christians, and Sabaeans – whoever believes in God and the Last Day and does what is right – shall be rewarded by their Lord; they have nothing to fear or to regret.” (Koran II; The Cow,62)

“Those to whom We gave the Scriptures (Bible) before this (Koran) believe in It (Koran). When it is recited to them, they say: ‘We believe in it; it is the truth (coming) from our Lord. We submitted to Him (God) long before it came’. Twice shall their reward be given them, because they have endured with fortitude, requiting evil with good, and giving in alms from what We gave them; and because they pay no heed to idle talk.” (Koran XXVIII; The Narration,52-55)

We conclude that the Koran does not condemn globally all those who have said “God is the Messiah” because they have said so. Otherwise God would have condemned collectively all Christians. God’s real intention in these verses is to accuse a category of Christians who, for their evil actions, has become unfaithful and unbelievers. Other Koranic verses, where God praises the faithful Christians for their good deeds, support this interpretation. He reassures the Christians by saying:

“They have nothing to fear or to regret… because there are priest and monks among them free from pride.” (Koran II; The Cow,62 and Koran V; The Table,82-85)

The Koran distinguishes between two categories of Christians: the one following the straight path and the other getting lost. The latter is rightly accused by the Koran to be formed of blasphemers.

The Koran says:

“Yet they are not all alike. There are among the People of the Book some upright men who all night long recite the revelations of God and worship Him; who believe in God and the Last Day; who enjoy justice and forbid evil and vie with each other in good works. These are righteous men: whatever good they do, its reward shall not be denied them. God well knows the righteous.” (Koran III; The ‘Imrans,113-115)

“Some of the People of the Book wish to mislead you; but they mislead none but themselves, though they may not perceive it!” (Koran III; The ‘Imrans,69)

“Among the People of the Book there are some who, if you trust them with a heap of gold, will return it to you intact; and there are others, who, if you trust them with one dinar, will not hand it back unless you demand it with importunity.” (Koran III; The ‘Imrans,75)

The distinction made by the Koran between the two categories among the people of the Book clearly emerges from these verses. The category of those getting lost is denounced by the Koran, not because of their belief in the Messiah’s divinity, but because of their bad deeds, especially the stealing of others goods. The Koran praises a part of the priests and monks, whereas He castigates others:

“Believers, many are the clerics and the monks who defraud men of their possessions.” (Koran IX; Repentance, 34)

Now to “defraud men of their possessions” is idolatry, as well as all evil action. Jesus the Messiah has said:

“No one can be slave of two masters: he will either hate the first and love the second, or be attached to the first and despise the second. You cannot be the slave both of God and of money.” (Matthew 6,24)

St Paul too says:

“For you can be quite certain that nobody who indulges in sexual immorality or impurity or greed (for money) – which is idolatry – can inherit the Kingdom of Christ and of God.” (Ephesians 5,5)

In spite of these words, many Christians, who pretend belonging to the Messiah, are indeed none but idolaters who have associate to God’s worship that of money and pleasure.

It is not strange therefore that the Koran, after the Gospel, denounces the evil category of the Christians who say that God is the Messiah. These Christians are accused of idolatry because of their lust for money and pleasures, and not because they say God is the Messiah. This is our interpretation.

Yes, with the Koran we also confirm: “Unbelievers are those that say, ‘God is the Messiah'”. Yet, we are amongst those who say that God is the Messiah. We affirm it without concern, trusting to “have nothing to fear or to regret” (Koran II; The Cow,62), knowing that our good deeds will classify us among the blessed, not among those who disbelieve.

However – and in order to be clearer – we say: “Unbelievers are those that say, ‘Muhammad is Prophet of God'”. Yet we believe that Muhammad is a worthy Prophet of God. And we hope not to be classified, because of evil deeds, among the unbelievers. Many who say that Muhammad is Prophet of God have gone astray away from the principles and noble commandments of the Koran, rejecting the spirit of Koranic openness. Their share is with the unbelievers. We refer our readers to the words of the prophet Muhammad and the late Sheikh Muhammad Abdo about this subject in our introduction.

Likewise, we say: “Unbelievers are those that say, ‘Moses is prophet of God'”. Yet, we believe that he is prophet of God. But we denounce Zionism and its criminal followers who say that Moses is prophet of God.

The divine Incarnation is the answer to an absolute necessity, given the thick darkness in which mankind was plunged. The Prophets themselves were incapable of saving men. This incapacity appears clearly in the prophet Isaiah’s words:

“We had all gone astray…” (Isaiah 53,6)

God only, never goes astray. He only is able to liberate men from darkness. This is the reason why:

“The Word became flesh, he lived among us.” (John 1,14)

God has thus answered Isaiah’s moving call:

“Oh, that You would tear the Heavens open and come down!” (Isaiah 63,19)

The crucifixion of the Messiah

The Bible, in the Old Testament, announced that the Messiah would be despised and put to death by the Jews. The prophet Isaiah (eighth century B.C.) had said about the Messiah:

“He was despised, the lowest of men, a man of sorrows, familiar with suffering, one from whom, as it were, we averted our gaze…Yet ours were the sufferings He was bearing, ours the sorrows he was carrying, while we thought of Him as someone being punished and struck with affliction by God; whereas He has been wounded for our rebellions, crushed because of our guilt; the punishment reconciling us fell on Him, and we have been healed by his bruises. We had all gone astray like sheep, each taking his own way, and Yahweh brought the acts of rebellion of all of us to bear on him. Ill-treated and afflicted, He never opened His mouth… He has been cut off from the land of the living; He has been struck dead for His people’s sins. He was given a grave with the wicked, and His tomb is with the rich, although He had done no violence, had spoken no deceit. It was Yahweh’s good pleasure to crush Him with pain; if He gives His life as a sin offering, He will see His offspring and prolong His life, and through Him Yahweh’s good pleasure will be done.” (Isaiah 53,1-10)

This is how the Old Testament described the Messiah’s tragic death eight centuries before its accomplishment. Would we today describe the sufferings and death of the Messiah, we could not succeed better than Isaiah’s description.

What is the meaning of this divine prophecy: “He has been wounded for our rebellions…We had all gone astray”? What are the rebellions and how did the Jews go astray? It is about Zionism and its leading astray. Indeed, the Zionist spirit had infiltrated among the Jewish people in the last centuries, and this spirit has been strongly condemned by the prophets in the Old Testament and by the Messiah. “We had all gone astray”, said Isaiah. This perdition resides in the politicization of Judaism. In fact, Zionists conceive Judaism as an Israeli State, whereas God destines faith and repentance to the entire humanity. This is why the Messiah had said:

“My Kingdom (spiritual and universal) is not a Kingdom of this world (political and narrow).” (John 18,36)

The Zionist Jews of today follow the steps of their ancestors and go astray in the Zionist illusion. After having occupied Palestine, most of the Israelis still dream of the Great Israel, an Israeli empire extending from the Nil to the Euphrates. The Middle East drama is caused by Zionism, and it reproduces in the 20th century the drama of Jesus, the Messiah, who has denounced Zionism up to the Cross.

The Zionist evil had contaminated even the Jesus’ Apostles themselves. They – like all the other Jews – waited for a military Messiah who would lead a Zionist movement of liberation. They expected that Jesus would start a violent and armed expansionist campaign against the Romans and Palestine neighbouring countries. The aim of this messianic military movement should have been the establishment of the Zionist empire. This is why the Messiah, far from speaking to them about a military glory, prepared them gradually to the thought of His death, thus substituting their political and racial ambitions with a spiritual vision of Salvation.

In fact, Jesus, after being sure that His Apostles believed in Him as the Messiah, revealed them His spiritual, non political Messianism by His being put to death:

“From then onwards Jesus began to make it clear to His disciples that He was destined to go to Jerusalem and suffer grievously at the hands of the elders and chief priests and scribes and to be put to death and to be raised up on the third day.” (Matthew 16,21)

The spontaneous reaction of the Apostles was a disappointment; Peter rejects this non political vision and immediately said:

“Heaven preserve You, Lord, this must not happen to You!” (Matthew 16,22)

But Jesus rebuked him and went on repeating to the Apostles that He must be crucified and put to death (Matthew 16,23 and Luke 9,22 / 9,44-45).

The Zionist spirit so flooded the Jewish mentality that the Apostles themselves felt great difficulty getting rid of it. The Gospel mentions that Jesus, even after His death and resurrection, had to appear to two of His disciples in order to explain to them the prophecies of the Old Testament concerning His suffering. He said to them:

“‘You foolish men! So slow to believe all that the prophets have said! Was it not necessary that the Christ should suffer before entering into His glory?’ Then starting with Moses and going through all the prophets, He explained to them the passages throughout the Scriptures that were about Himself.” (Luke 24,25-27)

The Messiah has entered in His own Glory – a spiritual one, neither worldly nor political – through the door of martyrdom. The martyrdom for Justice is, in God’s opinion, a glory and a dignity, not a shame as some people think. The Messiah has not despised martyrdom; whoever considers it a shame is not guided by God’s Holy Spirit. It took the Apostles a long time to understand this way of thinking; some were even ashamed of what St. Paul, in his letter, calls “the scandal of the Crucifixion” (Galatians 5,11).

Many have despised Jesus because of His crucifixion. However the Apostles did not blush in shame for his death, because the Messiah, after His resurrection, explained to them the deep meaning of the Cross. Then they understood God’s intention and wisdom and submitted themselves. Saint Paul writes in his first letter to the Corinthians:

“We are preaching a crucified Christ: to the Jews a scandal they cannot get over, to the gentiles foolishness.” (1 Corinthians 1,23)

By the Messiah’s death, God intended to establish a faith criterion to separate the true believers from the Zionist. They have denied following Him because of their attachment to policy and temporal glory. The Koran refers to these latter who, after having believed in Him as a Zionist messiah, had renounced to follow Him after His death, because they had realized He would never satisfy their dream of hegemony:

“And there are some of the People of the Book (the Jews) who did believe in Him (the Messiah) before his death; and on the Day of Resurrection He will bear witness against them.” (Koran IV; The Women,159)

This Koranic verse demonstrates clearly that the Messiah was evidently put to death.

Since such was the attitude of the people of the Bible –the Jews, scribes and Pharisees already prepared to the death of the Messiah by the biblical prophecies- how much more so God had to spare the Arabs of that time, unable to assimilate the fact of the Cross? The Arabs of the pre-Islamic time also could not conceive, or accept a Messiah apparently defeated, hanging on a cross and killed by men, the Jews, supposed to be his witnesses.

Why did the Messiah had to be put to death? It is to abolish the Zionist spirit from its followers’ mentality. These, seeing Jesus in whom they believed as political Messiah hanging on a cross, realized that Zionism is a mistake and an illusion they should definitely give up.

Had the Messiah not been put to death, His disciples would have never understood their error and would have went on asking for the establishment of the Israeli Zionist kingdom. With the cross, the Messiah put an end to the Zionist concept.

Jesus is the Saviour because He saves all the ones believing in Him, not only from the Zionist chains, but, also from all similar illusory ideal, from all materialistic mentality even hiding under religious appearance. This is the case of the political and nationalist Islam and Christianity. All the attempts to politicize religion – all religions – are another Zionism masked under a different name. The Vatican by proclaiming itself “State” in 1929, as all other States, has fallen in the same trap of Zionism.

As already mentioned, it was impossible for the pre-Islamic Arabs to understand the message of an apparently defeated Messiah. Therefore, the Koran – as a wise pedagogue – presents to them, gradually, the truths and the evangelical facts. We must also keep in mind that at this time, the Arabs evaluated a man by his physical strength and skill in handling the sword, and not according to qualities like tenderness, humbleness and the martyrdom for Justice.

This mentality still prevails nowadays in many societies; a great number have learnt nothing from the divine Inspiration and has kept on despising the humble and mild, calling them weak. Such behaviour characterizes the Zionist spirit defeated by Jesus on a humble cross.

The Koran has prepared the Arabs, with a lot of delicacy and keenness, to understand the wisdom of the Messiah’s martyrdom. This can only be discovered by a careful and well intentioned researcher. The Koran says to the Jews condemning them:

“They broke their Covenant, denied the revelations of God, and killed the prophets unjustly…They denied the truth and uttered a monstrous falsehood against Mary. They declared: ‘We have put to death the Messiah, Jesus son of Mary, the Messenger of God’. They did not kill nor did they crucify him, but they thought they did…God lifted Him up to Him.” (Koran IV; The Women,155-158)

Some superficial believers hasten to say that these Koranic verses are a negation of the Messiah’s crucifixion and physical death. They make haste, in their enthusiasm, in attacking the Gospel Itself pretending that it has been falsified since it relates Jesus’ crucifixion. By their hasty conclusions, they contradict the Koran that proclaims to confirm the Gospel. By taking time to consult the Koran calmly and without fanaticism, they would have discovered that it speaks – in another verse – about the Messiah’s put to death.

Here appears the importance of searching for the unity of the Inspiration and the necessity of an in-depth analysis of the Koran to discover the divine intention. Thus, guided by “an enlightened Book”, we shall not fall into the trap of the literal interpretation, which leads us far away from the divine intention. The Koran Itself encourages us to follow this wise path by a frank revelation about the Messiah’s death, where He, as a child, says:

“”Blessed was I on the day I was born, and blessed I shall be on the day of my death and on the day I shall be raised to life.” (Koran XIX; Mary,33)

Therefore the Koran speaks of the Messiah’s death and resurrection, thus confirming the Gospel. Some superficial believers think that these verses speak about the return of the Messiah at the End of Times. Then only shall He be put to death, according to them. The divine Inspiration does not support such nonsense. We do not understand why these “believers” accept the idea of the death of the Messiah at the End of Times, and refuse it at His first coming. The Koran also mentions the Messiah’s death in the following verse where Jesus speaks to God after His death about the Jews who denied Him after His death:

“I was a witness against them while I dwelt amongst them; when You put me to death You were the Watcher against them, and You art a witness to all things.” (Koran V; The Table,117)

We have already seen that the Koran condemns the people of the Book (the Jews) who stopped believing in Jesus after His death:

“And there are some of the People of the Book (Bible) who did believe in Him before his death; and on the Day of Resurrection He will bear witness against them.” (Koran IV; The Women,159)

The death of the Messiah is also revealed in the following Koranic verse about the unbelieving Jews:

“They contrived against Jesus (to kill Him), and God contrived. God is the supreme Contriver. God said: ‘Jesus, I will put You to death (moutawaffica) and lift You up to Me. I shall take you away from the unbelievers (the Jews who denied you), and exalt your followers (the believing Jews) above them till the Day of Resurrection.” (Koran III; The ‘Imrans,54-55)

N.B.: The words (mutawaffica) which means “I shall put You to death”, is badly translated in most English Korans giving the wrong meaning of “I will take You”. This Arabic word clearly means a physical death.
How can we conciliate these Koranic verses where God Himself declares Jesus’ put to death and those where Jesus Himself declares His death with the verse of Koran IV; The Women,157 that says:

“They did not kill nor did they crucify him, but they thought they did!”

Does the Koranic Inspiration contradict Itself? Certainly not!

Those who interpret the inspired verses literally stumble and, according to the words of the Koran about those who adore God to the letter:

“They turn upon their heels, forfeiting this life and the Hereafter. That way true perdition lies.” (Koran, XXII; The Pilgrimage,11)

We must rise to the level of the divine Intention in the Inspiration – to understand according to the Spirit, not to the letter – then we would realize that the verse of Koran, IV; The Woman, 157 is not a negation of the Messiah’s crucifixion and of His put to death. The divine Intention is to make us understand that the Jews did not put an end to the Messiah’s message by putting Him to death. “They thought they did” make his Mission fail from the beginning. Yet, after His death, His message has spread like fire in the straw up to the borders of the world.

The Jews feared Jesus’ message opposed to Zionism even more than His Person. Yet this message, which they wanted to destroy by killing Him, spread in the world because of this crucifixion. Thus, God, “the supreme Contriver”, triumphed over the cunning Jews (Koran III; The ‘Imrans,54-55).

Some think that God’s shrewdness was keener than that of the Zionist Jews because He elevated the Messiah to Him, dispensing Him from death. But this interpretation contradicts the Biblical-Koranic Inspiration. We therefore cannot accept it. We believe that God’s keenness triumphed over that of the unbelievers, because the death of the Messiah is the cause of the defeat of Zionism. Yet God, after the Messiah’s death, resurrected Him and elevated Him to Him, whereas the Jews thought that they had thrown Him down to hell. The divine victory over the Jews does not stop at the elevation of the Messiah: the Creator confounds the Jews even more by elevating eternally His Messiah’s disciples above them:

“I shall exalt your followers (the believing Jews) above the unbelievers (the Zionist Jews) till the Day of Resurrection.” (Koran III; The ‘Imrans,55)

Nothing can justify those who deny the Messiah’s crucifixion on the pretext of glorifying Him. Martyrdom for the cause of God is not a shame. In the Koran, God answers to all those who think to glorify the Messiah by denying His crucifixion:

“Say (Muhammad): ‘Who could prevent God, if He so willed, from destroying the Messiah the son of Mary, his mother, and all the people of the earth?” (Koran V; The Table,17)

As we have already seen, the Bible has revealed to us, through the prophet Isaiah, eight centuries B.C., that God had already decided to destroy the Messiah:

“… He has been cut off from the land of the living, He has been struck dead…It was Yahweh’s good pleasure to crush Him with pain.” (Isaiah 53,8-10)

Our conviction is firm: No one can stop the arm of God Who acts according to His plan and His wisdom, so often misunderstood by men. God has really physically destroyed the Messiah as prophesied in the Old Testament, and as the Messiah Himself had taught in the Gospel. The Koran only certifies it. Nevertheless, if God wanted to destroy the Messiah physically, this was only to glorify Him spiritually and eternally. This will happen through the near and final destruction of Zionism incarnated today in the State of Israel.

To believe that the Messiah was not put to death, means to believe in a political and military Messiah. This is another form of Zionism. The Messiah had to be put to death to change the mentality of those who, in good faith were trapped in materialism.

After these reflections, a simple and true conclusion imposes itself: the belief in the crucifixion of the Messiah does not contradict the Koran when its verses are interpreted spiritually according to our basic principle which is valid for all the inspired Books. On the contrary, the denial of the Messiah’s crucifixion leads the Koranic interpreters to seek for strange explanations to adapt them to the Koranic verses about His death. They finally contradict the Gospel instead of confirming it as the Koran intends to. This guilty behaviour is neither “the best argument” nor “the Straight Path” prescribed by the Koran.

Martyrdom for God is an infinite glory: none could ever take this glory away from Jesus the Messiah, the First martyr. Whoever understands this truth will stop wanting to clear the Messiah from the “shame” of the cross. To die for God is to live eternally according to the Koran:

“Do not say that those slain in the cause of God are dead. They are alive, but you are not aware of them.” (Koran II; The Cow,154)

The Koran is logical with itself. It does not consider God’s martyrs dead, but alive. Therefore, respecting its own principles, it does not stop at the Messiah’s death, but, as a martyr, it declares Him alive for ever. The Jews have not put Him to death, but God, “the supreme Contriver” brought Him back to life eternally, but “they are not aware of it”. The Koran also says about this subject:

“Never think that those who were slain in the cause of God are dead. They are alive, and well provided for by their Lord.” (Koran III; The ‘Imrans,169)

We, who believe in the crucifixion and death and resurrection of the Messiah, say: The Messiah is alive, “they did not kill Him, nor did they crucify Him, but they thought they did”.

The falsification of the Bible

The Koranic proofs of the Bible’s authenticity

During centuries some Jews spread the rumour that the Bible, and particularly the Gospel, had been falsified by the Christians. Their goal was to convince people that the prophecies which the Christians rely on in believing in Jesus as the Messiah had been falsified and did not exist in the Old Testament, at least in the form presented by the Christians. Furthermore, that they manipulated the Biblical texts to adapt them to Jesus.

Many have believed this slander and have spread it until now, despising the Bible and particularly the Gospel. Some Arabs even want to prevent the Gospel to be introduced in their countries and homes, whereas, paradoxically they open their doors to immoral literature.

To pretend that the Bible is falsified is a heresy inspired by the Devil, that as the Koran says:

“whisper (lies and evil) into the hearts of men.” (Koran CXIV; Men,4-5).

We find no Koranic verse warning the believer against the falsification of the Bible. On the contrary, the Koran declares that it certifies the Bible (Koran IV; The Women,47). Would the Koran authenticate a falsified Biblical text?

How could the Koran warn against the Bible, since the Inspiration is one? God is Almighty to protect His Inspiration, and He can never allow the falsification of a Book He has inspired. Otherwise, how could we ever recur to an “Enlightened Book” to guide us in the good way? What reference could we recur to? Whoever despises the Bible, pretending that it has been falsified, defames the Koran which confirms its authenticity.

One of the fundamental differences between the Koranic Inspiration and many traditional Muslims is the fact that the Koran confirms the Bible, whereas they slander it. The Koran says:

“Those to whom We (God) have given the Book (the Bible), and who read it as it ought to be read, truly believe in it; those that deny it will surely be the losers.” (Koran II; The Cow,121)

The explanation given by “Al Jalalein” for the expression “read it as it ought to be read” is the following: “They read it as It has been inspired”. We adopt this correct interpretation which expresses the Lord’s Intention.

The Koran testimony in favour of the authenticity of the Old and New Testaments makes every discussion useless. We wonder how some people pretend to believe in the Koran, while they assert the Bible’s falsification. By doing so, they reveal that they don’t believe in the Koran which explicitly declares that

“those that deny it will surely be the losers.” (Koran II; The Cow,121)

The Koran confirms the Gospel declaring again:

“Therefore let those who follow the Gospel judge according to what God has revealed therein. Evil-doers are those that do not judge according to God’s revelations.” (Koran V; The Table,47)

Therefore, the Koran urges the people of the Gospel to judge according to what God has inspired therein for their guidance. Isn’t this Koranic attestation in favour of the Gospel a sure witness of its authenticity and of our duty to recur to it? In spite of that, a great number of Jews, Muslims and Christians claim the contrary. What will be the judgement of these “evil-doers” as the Koran qualify them?

Those who pretend that the Gospel is “falsified” don’t demonstrate an absolute faith in the Koran, but a blind fanaticism. In fact, such people hide behind a mask their hatred for all the divine Inspiration. The same can be said to those who despise the Koran under the pretext that they believe in the Gospel.

Any Muslim who thinks that the Gospel is falsified is against the Koran; likewise, any Christian who attacks the Koran is against the Spirit of the Gospel. Whoever really understands the Gospel’s Spirit can only embrace the Koran.

The Koran refers incessantly to the Bible as its basic and faithful reference. In fact, God advises Muhammad to refer to the Bible readers in case he doubted about the divine words that has been inspired to him:

“If you doubt what We have revealed to you, ask those who have read the Scriptures before you.” (Koran X; Jonah,94)

We would have liked to see every Muslim put into practice the spirit of the Koran and every Christian put into practice the spirit of the Gospel, to break the chains of fanaticism which leads to perdition. May every Muslim imitate the Prophet of Islam who filled his heart only with pious and respectable words addressed to the Bible:

“We (God) have revealed the Torah, in which there is a guidance and light. By it the prophets who submitted to God judged…After them We sent forth Jesus son of Mary, confirming the Torah already revealed, and gave Him the Gospel, in which there is a guidance and light, corroborating what was revealed before it in the Torah: a guide and an admonition to the righteous. Therefore let those who follow the Gospel judge according to what God has revealed therein.” (Koran V; The Table, 44-47)

Is there a single Koranic verse that the believer in the Gospel could reject under pretext that it attacks the Gospel? No you can find in the Koran no verse contradicting the Gospel and its teachings, on condition, however, that the interpretation considers the “Best argument”: that is the one which confirms the Gospel, not the one which contradicts it.

Any Koranic interpretation which opposes the Gospel is a false testimony given against the Koran Itself. We are in sorrow in front of those who offer wrong Koranic interpretations, then justifying their mistaken statements by pretending that the Gospel is falsified. This justification is even more condemnable than the error itself. The Koran Itself denounces and judges such persons.

We are likewise in sorrow in front of those who refuse the Koran under the pretext that it contradicts the Gospel. This claim is false, as the Koran testifies to the Gospel and confirms it. Why, then, rejected it under false pretexts? Is it not more honest and simpler to believe in the Koran because it testimonies in favour of the Gospel? In fact, the Koran says to the people of the Bible:

“You to whom the Scriptures (Bible) were given! Believe in that which We have revealed (the Koran), confirming your own Scriptures (Bible).” (Koran IV; The Women,47)

That’s why the people of the Bible should strive to find the Koranic interpretation that confirms the Bible which is with them. By behaving with love and wisdom, they will succeed in uniting the ranks and in putting an end to confessional hatred and fanaticism.

The Koran also addresses the same commandments to the Muslims by saying:

“Believers, have faith in God and His apostle (Muhammad), in the Book He has revealed to His apostle (Koran), and in the Scripture He formerly revealed (Bible). He that denies God, His angels, His Scriptures (the Old, the New Testament and the Koran), His apostles, and the Last Day has strayed far.” (Koran IV; The Women,136)

It is not our business to condemn those who do not believe in the Holy Books of the Old and New Testaments in their actual text, nor can we condemn them more firmly than God Himself declared in the Koran: They “strayed far”. We therefore urge to believe in the actual text of the Bible, because this is the text that the prophet Muhammad has known. The divine Inspiration in the Koran indicates this text because the proofs, even scientific ones, of its authenticity are several and refute all opposite argumentation.

On the contrary, there exists no scientific proof of the falsification of the Bible. Should any one of those who are convinced of this falsification present a scientific proof supporting this conviction, I would be grateful and become his disciple.

The scientific proofs of the Bible’s authenticity

God did not inspire the Bible to leave it to men’s whims and mischief. Here are the main scientific proofs – results of modern archaeology – which, together with the Koran, confirm the Bible’s authenticity:

  1. The rolls of the “Dead Sea” discovered in 1947 in Qumran (near the Dead Sea) demonstrate the authenticity of the Old Testament. The scientists compared these texts with the ones we actually posses and found both identical. These texts of the II century B.C. are written on goats’ leather. These rolls are actually in the Rockefeller Museum in Jerusalem; copies of them are found in various international museums.
  2. The “Ryland” papyrus, dated year 125 A.D, contains parts of chapter 18 of St John’s Gospel. It is identical to our actual text.
  3. The “Chester Beatty” papyrus contains a great part of the New Testament. It is dated the III century A.D. It is found in the Museum of Michigan (U.S.A); it is conform to the actual text of the Gospel.
  4. The “Vaticanus Bible”, IV century A.D., contains the whole Bible in Latin language. It is found in the Vatican Museum.
  5. The “Sinaiticus Bible”, discovered in the convent of St Catherine in the Sinai is at the British Museum. It is the Bible in Greek language dated the IV century A.D. It was found by a Russian prince at the end of the XIX century.
  6. A logical proof of the Bible’s authenticity: the various Christian confessions have the same Biblical text. This text exists in many languages and they all correspond to the original text.
  7. Many religious Muslim leaders deny the falsification of the Bible, amongst whom we mention two great (deseased) cheikhs: Afaghani and Muhammad Abdo.

Among the fables spread by certain “believers”, the Gospel would have been elevated to Heaven with the Messiah and could not, therefore, be found on earth anymore. To those people we simply ask the following question: How can this be true since the Koran said that “those who read the Bible read it correctly”? How, then, can they read it when the text is no more on earth?

These lucubrations are even more ridiculous as the Koran urges the people of the Gospel to judge according to what God has inspired therein. Would God ask us to judge according to a Book that no longer exists on earth?

We have demonstrated that the Koran is an Arabic reading of the Bible which, at the time of the Arab paganism, existed in three languages only: Hebrew, Greek and Latin. This is an irrefutable proof, supported by modern archaeology discoveries, of the presence of the Bible on earth at that time. Therefore, it has not been elevated to Heaven with the Messiah. The above mentioned archaeological discoveries demonstrate that!

The official Islamic tradition reveals, in the “Noble Discussions” of the prophet Muhammad, an extremely important fact.
(These discussions (Hadith, in Arabic) are reported by the scientist Bokhari)

After the apparition of the Angel Gabriel to Muhammad in order to announce him his mission, the Prophet was troubled. He immediately left his usual place of meditation and revealed the fact to Khadija, his wife. In order to calm him, she took him immediately to Waraka-Ibn-Nofal, Khadija’s cousin and uncle of Muhammad. Bokhari reports that Waraka was an Arabic scribe – converted to Christianity – who wrote “the Gospel in Hebrew”. The Bible existed, therefore, “on earth”, at Muhammad’s time, in the Arabic peninsula itself.

The scientific and scriptural proofs presented here reveal the Bible authenticity. They show the immense abyss between on one hand the Koran and Muhammad’s words about the Bible and on the other the slanders of some traditionalist believers. As far as we are concerned, we fully put our trust in the Koran and in its Prophet in favour of the Bible. This testimony is enough for us.

Other people believe that the Bible has been falsified after the Koranic Inspiration. This is the worst of all arguments and reveals bad faith. We have, in fact, presented irrefutable scientific proofs supporting the authenticity of the actual evangelical text, which is identical to that inspired in the past before Muhammad. The Koran testifies in favour of this same text.

The “gospel” of Barnabas

Many people in the East believe in the pseudo gospel of Barnabas. This “gospel” is a parody of the Messiah’s life, accepted, unfortunately by many Muslims. However, each Muslim worthy of this name can only reject this “gospel”, simply because it presents Jesus not as the Messiah, but as the forerunner of the Messiah. For this deceitful “gospel”, Muhammad would be the Messiah. Here are some extracts of this “gospel”:

“The priest told Jesus: Stand up Jesus, because we must know from you who you are: it is written in the Book of Moses that God will send us the Messiah who will inform us about God’s will. Therefore, I want you to tell us the truth. Are you God’s Messiah whom we are waiting for? Jesus answered: it is true that God did promise us this, but I am not the Messiah, because he was created before me and he will come after me.” (chapter 96,1-5)

Chapter 97, 13-17 also reports:
“The priest then said: what will be the name of the Messiah? Jesus answered: the name of the Messiah is admirable because God Himself gave him a name when He created his soul and placed him in a heavenly glory. God said: Wait, O Muhammad! His blessed name is Muhammad.”

These verses are a flagrant contradiction to the divine Inspiration in the Gospel and the Koran for they both testify that Jesus of Nazareth is truly the Messiah.

Furthermore, Muhammad himself has never pretended being the Messiah, nor have he ever said that Jesus is not the Messiah. He has never declared having been created before Jesus. The Koran teachings are contrary to the vulgar lies of the “gospel” of Barnabas, and it strongly confirms that Jesus is, in fact, God’s Messiah.

The purpose of the authors of this “gospel” –which badly hides the Zionist hand- was to separate Christians and Muslims, applying the principle “divide in order to rule”. They tackled the Muslims’ affection for Muhammad, presenting him as greater than Jesus. The superficial believers have fallen blindly in the trap, without understanding the bottom of the problem. They don’t realize that, by denying Jesus’ Messianism and attributing it to Muhammad, they turn into counter-witnesses of the Koranic message to which they pretend to belong.

Does the Koran speak of falsification?

Those who propagate the rumour of the falsification of the Bible recur to some Koranic verses. They forget that the Koran presents itself as a testimony of the Bible. We will mention some Koranic verses, demonstrating that the Koran’s intention is to denounce those who falsify the interpretation of the Biblical verses. The Koran does not intend the verses, but the bad faith of the interpreters. The Koran says:

“Do you (Muslims) hope that they will believe in you, when some of them have already heard the Word of God, and knowingly perverted it, although they understood its meaning?.” (Koran II; The Cow,75)

“Those to whom the Scriptures (Bible) were given, know it as they know their own sons. But some of them deliberately conceal the truth.” (Koran II; The Cow,146)

Those evil intended interpreters knowingly pervert the meaning of the biblical verses, with full knowledge of the facts, “although they understood its meaning”. This is a falsification in the interpretation of God’s word. Elsewhere, the Koran also reveals:

“And there are some among them who twist their tongues when quoting the Scriptures, so that you may think it from the Scriptures, whereas it is not from the Scriptures. They say: ‘This is from God’, whereas it is not from God. Thus they knowingly ascribe falsehood to God.” (Koran III; The ‘Imrans,78)

To note that, they “twist their tongue”, and do not falsify the Biblical texts. By “twisting their tongue”, they give false interpretations –convenient for them– to make believe that what they say comes from God. “Whereas it is not from God”.

This is our interpretation of the above mentioned verses, that some evil intentioned peoples want “to twist” to calumniate the Gospel. The Koran accuses the Jews in particular to have recourse to this practice:

“Some Jews take Words (of the Scriptures) out of their context and say…” (Koran IV; Women,46)

Those who “take Words out of their context” deviate from the meaning intended by God for presenting a false interpretation. The Koran also says about this matter:

“But because they (the Jews) broke their Covenant We laid on them Our curse and hardened their hearts. They have tampered with words (of the Bible) out of their context and forgotten much of what they were enjoined…” (Koran V; The Table,13 and 15)

It is clear that “to tamper with words out of their context” means to falsify the divine Intention.

However the Koran is not alone in denouncing the Jewish scribes. In the Old Testament the prophet Jeremiah had already risen against them for the same reason:

“How can you say, ‘We are wise, since we have Yahweh’s Law’? Look how it has been falsified by the lying pen of the scribes!” (Jeremiah 8,8)

It is important to meditate these inspired words of Jeremiah to catch the revealed divine Intention: to unmask the Jewish scribes who disfigure the Biblical message by their false interpretations.

We have demonstrated that the Biblical text is authentic. The text actually in our hands corresponds therefore perfectly to the text known before the Messiah. This text is confirmed by the “Dead Sea” Roll. The Messiah and the Prophet Muhammad have known that text. There is no falsification there; no human hands can falsify it because God, in His Infinite Wisdom, has wanted this entire text of the divine Inspiration to come to us. The reason is that God wants to inform us about His plan of Salvation in favour of whole humanity, as well as about the pernicious influence of the Zionist spirit on the Jewish leaders and scribes.

In fact, the scribes, while writing the Bible, have added in favour of the Zionist plan, many texts falsely attributed to God, as the Koran has well underlined. These texts can be found until now in the Bible. God, in His Wisdom, has allowed such texts to remain therein in order to reveal the Zionist hand that has introduced them to justify, in the name of God, some human traditions, never wanted by God. These verses are parasites that each perspicacious man can easily detect.

Jesus did not fail to denounce these “hypocritical” scribes and Pharisees:

“Jesus answered, ‘And why do you break away from the commandment of God for the sake your tradition?… In this way you have made God’s word ineffective by means of your tradition. Hypocrites! How rightly Isaiah prophesied about you when he said: This people honour Me only with lip-service, while their hearts are far from me. Their reverence of me is worthless; the lessons they teach are nothing but human commandments‘.” (Matthew 15,3-9)

We must stress upon the fact that the Bible itself invites us to discern between the divine Inspiration and the Zionist interpretations therein. The believers should not reject the Bible because of this Zionist infiltration. On the contrary, this fact has to incite the strong and vigilant hearts to scrutinize the Bible in order to extract the treasures despite the obstacles. This is exactly how Jeremiah, Jesus and Muhammad acted.

Moreover, the Prophet Muhammad’s respect to the Bible is a sufficient and supplemental guaranty for any Muslim who wishes to consult it, because God tells Him in the Koran:

“Say (Muhammad to the Arabs despising the Bible): ‘Bring down from God a Scripture that is a better guide than these (Torah and the Gospel), and I will follow it’.” (Koran XXVIII; The Story,49)

What better testimony in favour of the Bible can we ask of this noble Arabic prophet? It is clear that in the mentality of the Islam Prophet the Bible has been really inspired by God. We want to precise: the actual text of the Bible since this is the text that Muhammad has known.

In the above mentioned verse, God made Muhammad the Apostle not only of the Koran, but even of the Bible, the former being an Arabic Inspiration of the Bible. This is the reason why God, in the Koran, asks Muhammad not to demand from the people of the Bible to recur to him for judgement because they have God’s words in the Bible:

But how will they come to you for judgement when they already have the Bible which enshrines God’s own judgement?…Therefore let those who follow the Gospel judge according to what God has revealed therein. Evil-doers are those that do not judge according to God’s revelations.” (Koran V; The Table,43 and 47)

The Prophet Muhammad invites all the Arab believers to follow the path of “those who were before them” in faith, namely the Jews and the faithful Christians matured in the spiritual Waters of the Bible. The Koran says:

“God desires to make this known to you and to guide you along the paths of those who have gone before you (26)… (Arabic) Believers, have faith in God and His Apostle (Muhammad), in the Book (Koran) He has revealed to His Apostle, and in the Scripture (Bible) He formerly revealed. He that denies God, His angels, His Books, His messengers, and the Last Day has strayed far.” (Koran IV; Women,26 et 136).

This is the Koran’s commandment: to believe not only in Muhammad and the Koran, but also in the Scriptures inspired by God before Muhammad: the Torah and the Gospel in their actual text. Any true believer whether Jew, Christian or Muslim cannot but believe in the whole Biblical-Koranic Inspirations.

May the Almighty God gather His chosen ones, all sincere hearts, all men of good faith around His one and indivisible Inspiration in order to form one unit to face the evil powers that seek to fragment them.

The life of the Prophet Muhammad

Some Orientalists blame the Prophet Muhammad because of his multiple wives and numerous wars. We shall expose the reasons justifying such behaviour which, in our time, appears unacceptable and incompatible with a prophet.

The marriages of Muhammad

One of the blames concerns Muhammad’s marriage with Zaynab, daughter of Jahsh. Zaynab was the wife of Zayd, Muhammad’s adopted son. After his divorce the prophet had to marry her. The Muslims make no effort to give the best explanation of this marriage. The one we will give further suits perfectly the Prophet Muhammad’s character and upright life. In fact, some official Islamic interpretations of this marriage lead many Orientalists – and many Christians – away from the Koran and the Prophet Muhammad. The Muslim sages interpret it as following: “After Zaynab’s marriage to Zayd, the Prophet’s look fell on Zaynab and love for her invaded his heart”.

This explanation is neither certain, nor final, being the fruit of a particular mentality of the Arab interpreters of that epoch. Now the research in the field of interpretation remains wide open. It is known in Islam as the “Ijtihad”, which means “effort”, because one must do an effort to find, as prescribed by the Koran, the best interpretation. That’s exactly what we have done and we believe that we have succeeded. We shall explain further, after having briefly exposed the life of the Prophet.

Muhammad was born in Mecca in the year 570 of our era. He died on June 8, 632. His father, Abdallah, had died few months before his birth, and his mother, Amena, died when he was only five years old. As an orphan, his grandfather Abd-el-Muttaleb took him in charge. He died three years later, leaving him to the cares of his son Abi-Taleb, his paternal uncle, who loved him very much because of the rectitude of his behaviour. Abi-Taleb is the father of Ali, Muhammad’s beloved cousin and faithful friend all life through. Ali married Fatima, Muhammad’s beloved daughter. Abd-el-Muttaleb, Muhammad’s grandfather, was a nobleman of the Bani-Hashim family from the tribe of Quraish in Mecca. He had ten sons among whom Abdallah (Muhammad’s father), Abi-Taleb (the uncle who adopted him and sheltered him), Hamza (who believed in Muhammad), and Abu-Lahab (who fought him).
Amena, Muhammad’s mother, was the sister of Waraka-Ibn-Nofal whom we have already mentioned. He was the cousin of Khadija, Muhammad’s first wife. Muhammad spent his youth in Mecca and was well known for his integrity, his chastity and his moral rectitude. He liked isolation and meditation and did not share with the other young men of his age the taste of a worldly life. The inhabitants of Mecca called him “The Honest” (in Arabic: “Al-Ameen”) because of his faithfulness and honesty. His love for prayer and meditation very often led him into the caves of the mountains overlooking Mecca. There he fled from the city tumult to deepen his research of spirituality.

This did not prevent him from taking part in Mecca commercial life. He attended the commercial caravans in transit from Yemen to Syria. Muhammad had been employed by his cousin Khadija -a widow of a rich merchant in Mecca- whose commercial caravans he lead to Syria. She was amazed by his honesty in the transactions and sent to him Abi-Taleb (Muhammad’s uncle who lodged him) to talk to him about marriage. Muhammad accepted. He was then 25 years old and Khadija 40 years old.

It was a wonderfully happy marriage till the end; They had three sons, all died very young, and four daughters: Rokaya, Zeinab, Om-Kalthoum and Fatima, Muhammad’s beloved one.

During his many trips to Syria, Muhammad met many Christian monks amongst them the famous monk Bohaira to whom Muhammad was linked by a deep friendship. Bohaira admired Muhammad’s high morality and often spoke to him about the prophets and the Messiah. God thus prepared Muhammad, without his knowledge, to a great mission.

When Muhammad’s soul has matured by meditation, at the age of 40, Heaven manifested Itself to him. The Angel Gabriel appeared to him while he was alone in a cave near Mecca named “Harraa”. After the vision, the troubled Prophet hurried to his wife, Khadija, and told her all about it. We find these verses in the Koran XCVI; The Coagulated Blood,1-3. We reproduce what he said as related by Bokhari:

“Gabriel came to me and told me: ‘Read (the Bible)’! I answered: ‘I cannot read’ (Muhammad was illiterate). The Angel took me and covered me till I calmed down, then he said: ‘Read!’ I answered: ‘I cannot read’. He took me and covered me a second time till I calmed down, then he said: ‘Read!’ I answered: ‘I cannot read’. He took me and covered me a third time and sent me saying: ‘Read, in the Name of God who created! He created men from coagulated blood. Read! For God is generous’. And the prophet returned with these words carved in him, his heart trembling, to Khadija, the daughter of Khowaylid, and reported all that had happened. He said: ‘I feared for my person’.”

TThis was Muhammad’s first vision. He trembled like had trembled before him Moses, Jeremiah, Daniel and other prophets. Khadija decided to go with Muhammad to consult her cousin, Waraka-Ibn-Nofal. He was Christian and wrote Biblical texts. Waraka reassured them saying that this corresponded to the Biblical message of Moses. Bokhari reports the fact:

“Muhammad therefore went with Khadija to Waraka-Ibn-Nofal who had become old and blind. Khadija told him: ‘Cousin, listen to what your nephew (Muhammad) wants to tell you’. Waraka answered: ‘What is it, my nephew?’ The prophet then informed him about his vision. Waraka told him: ‘This is the Law of Moses that God has descended upon him. Oh! How I wish to remain alive and take part to this mission. I wish I could stay alive when your people will deny you’. And the prophet Muhammad exclaimed: ‘Will they deny me?’ He answered: ‘Yes! No man gives what you have to give without having enemies. And should this be granted to me, I would support you up to your victory’. Waraka died soon after.”

Thus, Waraka confirmed the authenticity of the vision certifying to him that his message was Biblical. The Message then is one and the mission is the same. It is important to underline this fact.Waraka’s prophecy was accomplished since the inhabitants of Mecca, particularly its main tribe named Quraish, ferociously fought against the Prophet.

In the beginning, and for a long period of time, only a small group believed in Muhammad. Khadija, his wife, was the first believer. The new religion rising in Mecca worried the merchants of idols and the powerful ones of the city who collected the taxes and who made profits from the pagan pilgrimage there. Monotheism represented a serious danger for their trade, their political power and hegemony. They turned into mortal enemies of Muhammad and his disciples and persecuted them strongly.

The prophet courageously bared the painful burden of his Mission and was patient even at the price of his money and his rest. He refused to oppose his enemies using weapons and even refused to carry a sword to protect himself. He advised his disciples to escape from Mecca and to seek refuge in Ethiopia, a Christian country. Twelve of his disciples went there and met the Negus, the Emperor of Ethiopia. He welcomed them and gave them secure refuge.

For ten years Muhammad supported persecution in Mecca, preaching monotheism in vain with only a few numbers of believers around him. The opposition of the tribe of Quraish increased in violence and threatened his life as well as his disciples’. There has been more than one attempt against him. Muhammad finally had to admit the fact of escaping from Mecca. He went to Yathreb, later called “Al Madina”, meaning in Arabic “The City”, the Prophet’s City.

Muhammad fled from Mecca secretly during the night. He had been informed of a plot to kill him. That night, Ali, his cousin, took his place in his house and even in his bed to simulate his presence, thus saving his life. In Yathreb many followers protected him, and only the Jews were a threat to him.

Before he fled from Mecca, two painful events struck the Prophet: the death of his uncle and protector Abi-Taleb (which made it easy for his enemies to plot against him) and that of his dearly beloved wife Khadija, his faithful life and mission companion. She was his spiritual accomplice; she had contributed in confirming him in his faith and had given him trust in himself. The year of the death of these two persons so dear to Muhammad was called “the Year of Sadness”.

Some peoples of the tribe of Quraish, led by the notable Abi- Sifian, tried to seduce Muhammad. They delegated a comity to his uncle Abi-Taleb, shortly before his death, while he was already lying sick in bed, in order to ask him to intervene between them and Muhammad. They proposed Muhammad money, glory and even the kingdom under condition he gave up monotheism. They told him: “If your intention in preaching is money, we shall give it to you. We’ll gather from our own wealth so that you will be the richest amongst us. If you desire honour, we shall establish you as our leader and nothing will be decided without your consent. If you desire the kingdom, we shall make you our king. But, as for the One and Unique God no!”

When the Prophet heard such words, he clung even more to his mission and said: “By God! Should you give me the sun in my right hand and the moon in my left to give up this matter, I would not give it up!” At the death of his uncle Abi-Taleb, who always had tried to calm down the tension between Quraish and Muhammad, the tension was at its utmost.

Shortly before his flight for “Yathreb”, Muhammad experienced the miracle of the Mystic Journey described in the Sura XVII “The Night Journey”. This mystical and historical fact is very important in the life of Muhammad and his disciples; it constitutes a turning point in his mission. During this night, Muhammad was at his cousin Hind, sister of Ali son of Abi-Taleb. The Angel Gabriel appeared to him to carry him in a vision up on a horse named “Al Bouraq (the Lightning) towards the Mount Sinai, where God had spoken to Moses, then to Bethlehem the Messiah’s cradle, then to Jerusalem on the place of the Temple. From there, he elevated him to Heaven and got him back to Jerusalem from where he took back his horse to return at his cousin Hind. “The Night Journey” begins like that:

“Glory be to Him Who made His Servant go by night from the Sacred Temple in Mecca to the farther Temple in Jerusalem, whose surroundings We have blessed, that We might show him some of Our Signs.” (Koran XVII; The Night Journey,1)

The inhabitants of Quraish refused to believe in this vision. Many of his disciples themselves refused to believe him and renounced to follow him. After this experience, hostility in Mecca increased all around him, and his isolation became nearly total. On September 24, 622, Muhammad decided to flee from Mecca to Yathreb, “Al Madina”. This flight marks the beginning of the Islamic calendar of Hejira (from the Arabic word “hijra”: departure, emigration).
After his departure, Muhammad married several women, not because of love for women, as several Orientalists think, but to unite the Arabic tribes by parental link. Muhammad’s first wife, Sawda, was the widow of one of his twelve disciples who had sought refuge in Ethiopia, away from persecution, at the Prophet’s demand. Sawda was no longer young and had many children. He married her for gratitude to protect her and to cover the expenses of her children, as her husband and she had been among his first disciples.

He also married Aicha, the daughter of Abu-Bakr, one of his first disciples, in order to strengthen the links between this dear friend and himself. Aicha was only seven years old when he married her, but she remained two years in her father’s house before she integrated the Prophet’s house. It was during those two years that he got married with Sawda. He also took Hafsa as a wife; she was the daughter of Omar Ibn-El-Khattab, the second of the four Caliphs who would have succeeded him after his death.

With the same concern of uniting the Arabic ranks, he gave his daughters in marriage to chosen men. Osman Ibn-Affan, one of his faithful disciples who became the third Caliph, got married to two of his daughters, Rokaya and Om Kalthoum. Ali, his cousin, married Fatima, his beloved daughter. He gave his daughter Zeinab in marriage to Khaled Ibn-el-Walid, an enemy officer who had won the battle of Uhud, but had become later a believer. Muhammad then took Khaled’s aunt as wife to strengthen, by wedding, the community of the first believers. Muhammad also took as wives two women of a certain age, Zaynab and Salma, because they were the widows of two martyrs fallen in the fights.

As for Muhammad’s marriage with Jash’s daughter, Zaynab, the previous wife of his adopted son Zayd, the Muslim interpreters, according to us, wrongly present this fact as a love affair.

We hereby mention the Koranic verses about the subject, adding the official commentary of “Al Jalalein” which is considered as the official generally admitted interpretation, which we do not approve. Then we shall give our own interpretation which demonstrates the nobility of the Prophet’s intention in getting married to Zaynab. The Koran states about this matter:

“It is not for true believers – men or women – to order their own affairs if God and His Apostle decree otherwise. He that disobeys God and His Apostle strays far indeed.” (Koran XXXIII; The Confederate Tribes,36)

The interpretation of “Al Jalalein”:

This verse has been inspired about Abdallah Ibn-Jahsh and his sister Zaynab. The Prophet intended giving Zaynab in marriage to Zayd, his adopted son. But when Zaynab and Abdallah arrived at the Prophet, they were both disappointed when they knew about Muhammad’s intention, for they had believed that he intended to get married to her himself, not to give her to his adopted son. Nevertheless, they submitted to the Prophet’s judgement after the following verse was inspired: “Whoever disobeys God and His Apostle strays far”.

The Prophet gave Zaynab in marriage to Zayd but, later, he stopped his eyes upon her and his heart burnt with love for her. Zayd then hated her. He told the Prophet: “I want to divorce her”. But the Prophet told him: “Keep your wife beside you”.

Our interpretation:

The Prophet did not feel a passionate love for Zaynab. This is the reason why he refused Zayd’s divorce. Moreover, he himself had invited Zaynab and her brother to come for the celebration of the marriage between Zaynab and Zayd. This marriage had taken place in spite of the initial refusal of Zaynab and his brother. They had accepted it only after the Prophet’s inspiration. Therefore, Zayd’s intention to divorce, evidently embarrassed the Prophet and exposed Zaynab to dishonour and infamy. People would have said: “The son’s Prophet has repudiated her”. This would have exposed her to be banished from society with the consequence of animosity between the Prophet Muhammad and the peoples of the Jahsh family. There remained for Muhammad only one way ahead: though unwillingly, he had to take Zaynab himself in marriage, so that people would have said: “Muhammad has married her”. This fact would have raised her in dignity instead of lowering her.

Muhammad feared however the misunderstanding of society. Many would have thought that he had taken his son’s spouse, because he had been seduced by her. This is the reason why he insisted with Zayd to prevent his divorce. Had he been in love with her, he would have appreciated and even desired the divorce.

Zayd was a slave before meeting Muhammad. The latter had set him free before beginning his mission, and Zayd had later believed in Islam. Thus, a double grace had been granted to him: the liberation from slavery and the faith. This is the reason why God, after the verse 36, keeps on telling Muhammad:

“You said to the man (Zayd) whom God (by Islam) and yourself (setting him free) have favoured: ‘Keep your wife and have fear of God’. You sought to hide in your heart what God was to reveal. You were afraid of man, although it would have been more proper to fear God.” (Koran XXXIII; The Confederate Tribes,37)

The interpretation of “Al-Jalalein”:

“You sought to hide in your heart” your love for Zaynab and your intention to marry her should Zayd leave her.

Our interpretation:

The Prophet did not hide in his heart his love for Zaynab, but his worry about the severity of the situation. He was quite aware that, in case of divorce with Zayd, he would have been obliged to get married to her himself not to dishonour her. On the other hand, he knew that people would have not understood his deep intentions, and would have misunderstood his behaviour; they would have thought that he married her for love, as it happens still today. This is why God urged Muhammad to behave according to his own conscience, independently of what people would have thought: “You were afraid of men (because they would have told he married his son’s wife), although it would have been more proper to fear God”.

The interpretation of “Al-Jalalein” about this verse:

“Take her in marriage without worrying about what people would say”.

Our interpretation:

The Prophet had to act wisely before God, ignoring people’s opinion. Muhammad had to behave in the best way, and not in order to please men, should they calumniate him by saying that he married Zaynab for human passion. The Prophet had to bear in mind God’s judgement for He knew his deep hidden intentions: getting married to Zaynab in order to save her from dishonour and to avoid the dangerous discord between the Arabs.
Our interpretation is in complete harmony with the Prophet’s entire life, particularly concerning the noble and deep motivations of his numerous marriages.

The main battles of Muhammad

In “Al Medina”, the “Prophet’s City”, the “Enlightened City”, as it was named later, Muhammad had many disciples from the two tribes of “Al Aws” and “Al Khazraj”. His only enemies there were the Jews who had become the allies of Mecca’s idol worshipers. This is the reason why the Koran says:

“You will find that the most implacable of men in their enmity to the faithful are the Jews and the pagans (of Mecca), and that the nearest in affection to them (the faithful to the Koran) are those who say: ‘We are Christians’. That is because there are priests and monks among them; and because they are free from pride.” (Koran V; The Table,82)

After his flight to Al Medina, the Jews of this city incited the idolaters of Mecca to keep on fighting against Muhammad. The Prophet had, till that moment, always refused to wear weapons but, this continuous struggle forced him to recur to such means in legitimate self-defence. He had to protect his disciples, the first community of believers, and his own life against the enemies who attacked Al Medina. These ones had already invaded the homes of many believers in Mecca and had obliged them to go into exile. The Koran alludes to that in the following verse:

“Those who have been unjustly driven from their homes, only because they said: ‘Our Lord is God’.” (Koran XXII; The Pilgrimage,40)

This is the reason why Muhammad decided to defend himself in Al Medina. Self-defence is not only a right, but also a duty. Therefore, God allowed the fight to the Prophet:

“Permission to take up arms is hereby given by God to those who are attacked, because they have been wronged. God has power to grant them victory.” (Koran XXII; The Pilgrimage,39)

“Make war on them until there is no more sedition, and God’s religion shall reign supreme.” (Koran VIII; The Spoils,39)

Before addressing the subject of wars, it is important to underline that Muhammad, according to the above mentioned Koranic verses, never took the initiative of a battle, but was always in the situation of self-defence. Under certain circumstances, Muhammad was accused of having taken the initiative, but it was a pursuit of the enemy, or a combat which completed another one.

The invasion of Badr

In this first battle, the Muslims, 300 in number, confronted 1000 idolaters from the Quraish tribe of Mecca. In spite of their reduced number, the Muslims overthrew the idolaters and this triumph was a great joy and a great sign to them. This battle took place in the second year of Hegira.

The invasion of Uhud

The idolaters of the tribe of Quraish in Mecca, pushed by the Jews of Al Medina, attacked Muhammad in Uhud, a suburb of Al Madina. The men from Quraish, who felt strong because of a secret alliance with the Jews, were led by Khaled Ibn-El-Walid who, later, converted to Islam and got married to Muhammad’s daughter Zaynab. The Muslims were severely defeated in this battle and Hamza, the Prophet’s beloved uncle, fell dead there. It was during this invasion that the Prophet discovered the secret alliance between the Jews of Al Medina and the idolaters of Quraish. He thence decided to put an end to the Jewish power.

The invasion of the “Trenches”

This invasion was thus named because a trench was dug around Al Medina to prevent the army of Quraish to have access to the city. The Jews had, once more, incited the idolaters of Mecca to fight against the Muslims. The idolaters then surrounded Al Medina with a considerable effective of 10 000 men. Muhammad had with him an ex-Persian soldier named Salmane. He was a Christian military expert. He advised Muhammad to dig a trench all around Al Medina. The horses of the army of Mecca could therefore not invade it. This trench saved Muhammad and his followers. This battle took place in the fifth year of Hegira (627 AD). The idolaters thought that their victory would be easy, but they were blocked in the desert lacking food in a freezing cold. They were forced to retreat.

The invasion of Beni-Qorayza

The invasion of the Jewish village of Beni-Qoraiza was the consequence of the invasion of the Trenches. In the meantime, Muhammad had discovered the plot of the Jews against him and their major determining role in the invasion of the Trenches. Muhammad decided to pursue them. The Jews had fled in the village of Beni-Qoraiza, where he attacked and annihilated them. The survivors sought their last refuge in the Arabic peninsula in a Jewish fortress in the city of Khaybar. It was later in this area that took place Muhammad’s last fight against the Jews.

After the invasions of the Trenches and Beni-Qoraiza, the bases of Islam in the Arabic peninsula were consolidated and Muhammad had a period of peace. The Arabs began to fear him and tried to establish peaceful links with him.

The pact of Hudaybiyya

Six years after the Prophet and his disciples had left Mecca, they wanted to return there as pilgrims. The Prophet led a peaceful march towards Mecca. They stopped in a place of its suburbs called Hudaybiyya. The people of Quraish refused to allow the Muslims to enter into Mecca as pilgrims. Talks were exchanged and resulted in the “Pact of Hudaybyya” in virtue of which a truce of ten years was proclaimed. This truce allowed the Muslims to effect a pilgrimage in Mecca the following year and for three days only.

The pilgrims and Muhammad returned therefore three weeks later to Al Medina. The pact of Hudaybyya allowed Muhammad to spread his message in whole Arabic peninsula and contribute in manifesting the peaceful aspect of Islam. A great number of Arabs embraced the monotheistic religion and joined the Prophet. At that time, the great officer Khaled Ibn-El-Walid converted to Islam and got married to Zaynab, the Prophet’s daughter, after having fought the Muslims in Uhud. Consequently, Muhammad took as wife Maymouna, Khaled’s aunt, thus consolidating the links of unity between them.

The Emissaries of Muhammad to the Kings

When the situation had calmed down in the Arabic peninsula, Muhammad sent some emissaries with a letter to the main kings, asking them to adhere to the Muslim faith and to its message. The solicited Kings were: Heraclius, the Byzantine King, Xerxes, the king of Persia, the Negus Ahmassa of Ethiopia, and finally the Head of the Christian Coptic community in Egypt. In chapter V we reproduce the contents of the letter sent to the King Heraclius.

The invasion of Khaybar

When peace had been generalised in the Arabic Peninsula, there remained only a threat to Muhammad from the Jews entrenched in Khaybar. One month after the pact of Hudaybyya, Muhammad himself went out to head an Islamic army and surrounded the city and the fortress. The Muslims fought valiantly without fear of death and triumphed after a hard and ferocious combat. It was the seventh year of Hegira (629 AD).

Ten years after the Hegira, the light of Islam had spread out all through the Arabic Peninsula where Muslims and Christians lived together peacefully. Muhammad made a peaceful and triumphant entrance in Mecca, meeting no resistance. He entered into the “Qaaba” and destroyed all the idols therein. He pronounced then these words:

“Say: ‘Truth has come and Falsehood has departed. Falsehood was bound to be routed’.” (Koran XVII, The Night Journey,81)

Muhammad generously forgave his enemies – Abi Sifyian as well as all those who had led the resistance against him – and he did not seek vengeance.

This noble Prophet died the eleventh year of Hegira, in 632 AD, at Al Medina where actually lies his tomb.

The main points of Agreement between the Koran and the Gospel

The main point of agreement between the Koran and the Bible is the revelation of the Unique God, the Creator of the Universe. Moreover, the main testimony of the Koran in favour of the Gospel is its confirmation that Jesus is truly the Messiah. Had the Koran not attested this fundamental evangelical truth, it would not have been either honest, or true. This confirmation has particularly confounded the Jews, arising their hatred against Muhammad whose Koran is a confirmation of the whole Evangelical message. Yet the Gospel is a banished book by the Jews, the Atheists and the Pagans.

Had the Koran denied that Jesus is the Messiah, the Jews would have not fought against Muhammad. This would have justified their expectation of the nationalist Zionist Messiah known in the Gospel as the Antichrist. We shall treat this subject further talking about the Messiah.

LThe main points of agreement between the Koran and the Gospel are the following:

  1. The Messiah
  2. The Virgin Mary
  3. The Heavenly Table
  4. The (Holy) Spirit

The Messiah

The first and great Truth revealed by the Koran to the Arabs is the existence of the one only God.

The second fundamental truth is that Jesus is truly the Messiah sent by God and announced by the prophets of the Old Testament. As already mentioned, it is the revelation of this truth by the Koran that irritated the Jews and prevented them from supporting the Koran. Because, by acknowledging the Koran, they would have had to give up the awaiting of a Zionist Messiah.
Here are the Koranic verses confirming that Jesus is the Messiah, the Prophet of God, the Word of God and the Spirit of God:

“The Angels said to Mary: ‘God bids you rejoice in a Word from Him. His name is the Messiah, Jesus son of Mary…” (Koran III; The ‘Imrans,45)

“They (the Jews) declared: ‘We have put to death the Messiah Jesus son of Mary, the Prophet of God…” (Koran IV; The Women,157)

“The Messiah Jesus, Son of Mary was no more than God’s Prophet, and His Word, which He cast to Mary: a Spirit from Him.” (Koran V; The Women,171)

“Who could prevent God, if He so willed, from destroying the Messiah, the son of Mary, his mother…” (Koran V; The Table,17)

Had the Jews accepted Jesus’ Messianism, they would have no longer waited for a Zionist messiah and, consequently they would have renounced to Zionism and the State of Israel which incarnates the Zionist ideals. The Jews have rejected Jesus as the Messiah in the past, and they still do, because He has condemned the establishment of a political entity in the name of Judaism. St John reports in his Gospel that Jesus, seeing the crowds rushing towards him to crown Him king of Israel, escaped in the mountain all alone (John 6,14-15). Jesus also taught that God’s Kingdom is within men (Luke 17,20-21), not in the outside political world as the Jews and so many others still believe today.

Twelve centuries before Jesus, Gideon, a military leader, had also refused the kingdom offered by the Jews:

“The men of Israel said to Gideon, ‘Rule over us, you, your son, and your grandson, since you have rescued us from the power of Midian’. But Gideon replied, ‘I will not rule you, neither will my son. Yahweh shall rule you’.” (Judges 8,22-23).

Later, the Prophet Samuel had also announced God’s reject of an Israeli kingdom (1 Samuel 8). However the Jews had aspired since a long time to establish a Zionist empire through an Israeli Kingdom in Palestine. They have totally ignored God’s commandments and His Will proclaimed by the Prophet Samuel (1 Samuel 8,1-19).

By refusing the establishment of an Israeli kingdom, the Messiah has revealed the spiritual, non political aim of Judaism and of any religion. This, of course, does not exclude the political activities for the believers. On the contrary, it is preferable to have genuine believers in power to favour social and moral reforms at the service of the society. But to politicize the spiritual by creating, in the name of religion, a new State, as some Jews, Christians and Muslim want, is against God’s plan. For God is for the believers, but the State is for everyone, whether believers or not, as the Koran declares:

“There shall be no compulsion in the religion.” (Koran II; The Cow,256)

Such a Revelation should be written in golden letters!

The faith in Jesus as the Messiah is the summa of the Evangelical teaching:

“Nobody is able to say, ‘Jesus is the Lord (the Messiah)’, except in the Holy Spirit’.” (1 Corinthians 12,3)

“Whoever believes that Jesus is the Messiah is a child of God.” (1 John 5,1)

Jesus Himself had declared to the Jews who plotted against Him:

“Yes, if you do not believe that I am He (the Messiah), you will die in your sins!” (John 8,24)

We need to underline another Koranic verse testifying that Jesus is the awaited Messiah:

“They make of their clerics (the Jewish Rabbis) and their monks (the Christians), and of the Messiah, the son of Mary, lords besides God; though they were ordered to serve one God only. There is no God but Him!” (Koran IX; Repentance,31)

This verse testifying that Jesus, the “son of Mary”, is the Messiah, is often misunderstood by some people who see in it a denial of the Messiah’s divinity. This is not the Koran intention, that presents itself as a confirmation of the Evangelical inspiration (Koran IV; Women,47). Now, the Gospel has revealed the embodied divinity in Jesus’ person (See Chapter: “The litigation points”, paragraph 3: “The Divinity of the Messiah”). We must not take as Lord and God the Son of Mary INSTEAD of God, but AS BEING God incarnated announced by the Biblical prophecies. Otherwise we would worship some gods one independent from the other: God on one side and the Messiah on the other side, while “they were ordered to serve one God only”. Let’s notice that the words “lords” is plural indicating polytheism. This subtlety is not caught by all the Koran interpreters who did not bother to interpret by “the best argument” as prescribed by Koran XXIX; The Spider,46).

Moreover, the Evangelical Inspiration warns us against the apparition of the false Zionist messiah whom St John calls “the Antichrist”:

“You have heard that the Antichrist is coming…He who claims that Jesus is not the Christ (Messiah), this is the Antichrist.” (1 John 2,22).

We know that the Jews, especially the Zionists, deny that Jesus is the Messiah.

What can we conclude from these Evangelical words? We conclude two facts:

  1. Muhammad, by acknowledging Jesus as the Messiah was inspired by the Holy Spirit and he is “a child of God”.
  2. All those who deny that Jesus is the Messiah, that is the Jews who reject Him and wait for another messiah, form together the moral person of the Antichrist. In other words, the modern State of Israel embodies the power of the Antichrist.

The Evangelical Inspiration reveals that Jesus Himself will destroy the Antichrist when the latter will appear. According to Saint Paul, the Advent of the Messiah will be preceded by the apparition of “the Impious Man”, “the Enemy”, whom the Messiah Jesus will annihilate by the splendour of His coming (2 Thessalonians 2,3-12). The impiety announced by Saint Paul is the Zionist impious and racist behaviour; God is universal, non racist. “The Impious Man”, the “Son of Perdition” and “the Enemy” whom Paul speaks about are the Zionists, whose conduct does not please God, and makes them “the enemies of the whole human race”, as Paul explains (1 Thessalonians 2,15).

In the past, the Zionist Jews have worked secretly under the Roman Empire in order to establish the State of Israel. They were hindered by the Romans. Nowadays, the apparition of this State offers them the opportunity to be openly active and with more power than in the past to extend their influence. Today, this antichrist power is being armed by allies who pretend to be Jesus Christ’s disciples. This is where stands the seduction and treason of the end of times predicted by the Gospel (Matthew 24).

The prophet Muhammad, in his “Noble Discussions”, has spoken about the apparition of this force of impiety saying that the Antichrist will have three letters written on his front “K.F.R.”. These letters form in Arabic the word “Kufr”, meaning impiety or blasphemy. He has specified also that this evil force will emanate from the Jews. In the Evangelical Inspiration, we find these same blasphemies written on the head of the Apocalyptic “Beast”:

  1. This beast was given “to mouth its boast and blasphemies.” (Revelation 13,5)
  2. “I saw… a scarlet Beast…that had blasphemous titles written all over it…on her forehead was written a name, a CRYPTIC NAME.” (Revelation 17,1-3) See the text: “The Key of the Apocalypse”.

The Prophet Muhammad, confirming St Paul, has similarly underlined in his “Noble Discussions” that, when the Antichrist will appear, Jesus and His chosen ones will rise up to fight and destroy him. Jesus’ disciples today, according to the intention and the Inspiration of the divine prophecies, are not the traditional Christians who collaborate with and support Israel. This guilty “Christian” support to Israel had also been prophesized, because according to the Gospel, the seducer Antichrist will succeed in seducing Jesus’ false disciples (Matthew 24). Nowadays, the true believers are those who are thirsty of Justice, who suffer the brunt of the Zionist iniquity, resisting to Israel and to the international Zionism.

According to the Evangelical and Muhammad’s prophecies, the State of Israel will disappear forever. Its fall will symbolise the definite failure of Zionism and of all similar materialistic mentality. By this event, many will realise that Jesus is truly the Messiah and that His Kingdom is well and forever established on earth according to the prophets.

The Virgin Mary

The Koran contains the most beautiful verses about the Virgin Mary. It places the Mother of the Messiah at the summit of human holiness:

“And remember the angels’ words to Mary. They said: ‘God has chosen you. He had made you pure and exalted you above mankind.” (Koran III; The ‘Imrans,42)

This Koranic testimony condemns the Jews, who, as the Koran reveals, have invented against Mary a monstrous falsehood (Koran IV; Women,155). God, in the Koranic Inspiration, confirms what He had inspired in the Gospel about Mary:

“Of all women you are the most blessed.” (Luke 1,42)

The Koran also reveals Mary’s exceptional purity, and her Immaculate Conception as well as Jesus’ One. In the following verses, the wife of Imran, that is Mary’s mother (the Imrans are Mary’s parents) prays saying:

“‘Lord’, she said, ‘I dedicate to Your service that which is in my womb. Accept it from me. You alone hear all and know all’. And when she was delivered of the child, she said: ‘Lord, I have given birth to a daughter…and I have called her Mary. Protect her and all her descendants (Jesus) from Satan, the Accursed one’.” (Koran III; The ‘Imrans,35-36)

God listened to Mary’s mother’s prayer and granted her vow: Mary and her Son Jesus are the only ones protected from the devil, as Muhammad reports in his “Noble Discussions”:

“No man is born unless the devil wounds him since his birth and he shouts loud because of this satanic wound (the original sin), except Mary and her Son.”

This verse from the “Noble Discussions” is reported in the “Jalalein” interpretation of the verse 35 of Surah “The ‘Imrans”; it is an hadith related by Abu Houraira , see http://www.el-ilm.net/t1333-maryam-bint-imran. It is also reported in a slightly different way by Al Bokhari, see the original French book “L’authentique tradition musulmane, choix de hadiths”, Fasquelle, p. 48.

These words, accepted by the whole Islamic world, are an acknowledging of Mary’s Immaculate Conception.

The Prophet Muhammad, by saying so, teaches us that every human being, including the Prophets and himself, are born with this taint, except the Immaculate Mary and, of course, her Son, the Messiah.

The Heavenly Table

The Koran reveals to us that God has descended from Heaven a “Table” laid to feed for the Jesus’ Apostles. This heavenly food is a common point between the Bible and the Koran, a point ignored by the great majority of believers. It is about the communion to the Messiah’s Body and Blood, God’s spiritual Table. In fact, the Koran reports pedagogically, under a condensed and imaginative form, the last Easter Supper that Jesus shared with his Apostles and during which He instituted the spiritual Meal by his Body and Blood. The Koran reports this fact in a subtle manner respecting the ignorance of the Arab world about the evangelical message:

“‘Jesus, son of Mary’, said the Apostles, ‘can your Lord send down to us from Heaven a Table spread with food?’ He replied: ‘Have fear of God, if you are true believers’. ‘We wish to eat of it’, they said, ‘so that we may reassure our hearts and know that what you said to us is true, and that we may be witnesses of it (the Table)’. ‘Lord’, said Jesus son of Mary, ‘send down to us from Heaven a Table spread with food, that it may mark a feast for the first of us and the last of us: a sign from You. Give us our sustenance; You are the best Provider. God replied: ‘I am sending one to you. But whoever of you disbelieves hereafter shall be punished as no man will ever be punished’.” (Koran V; The Table,112-115)

What is this (laid) Table coming down from Heaven? It is important to know its true nature since the Apostles committed themselves “to be witnesses” to it. Moreover, this testimony is to last up to the last believer on earth, since Jesus asked this Table from God in order that It should be “a feast for the first of us and the last of us”. Then God descended It threatening the unbelievers with the hardest punishment.

Some interpreters think that this Table consisted in material food such as fish or meat. They were confused between the material miracle of the multiplication of breads and fishes operated by Jesus and related in the Gospel (John 6) and the miracle of the Spiritual Meal, that of the Heavenly Table which “came down from Heaven”, as specified by the Koran.

The Gospel reports, in chapter 6 of St John, the Messiah’s speech about this vitally important spiritual Meal. He had said that “His Flesh and His Blood” are a spiritual food and beverage giving “the eternal Life” to the believers. Many of His disciples found these words “intolerable” and followed Him no more (John 6,48-66). Even today, many “believers” refuse these words asking themselves “how can this man give us his flesh to eat?” (John 6,52)

The Jews, after centuries of preparation, could not understand Jesus. Many so-called Christians, still today, do not seize the deep meaning of His words. Then how could this spiritual Meal, this laid out Table, be explained to the Arabs of the Arabic peninsula who ignored everything about the Bible? The Koran had to present the Biblical message through parables and insinuations to generate from the truth-loving Arabs a holy curiosity leading them to research the deep meaning of this message in the Gospel. There they would find the plenitude of light concerning the mystery of the Koranic Table which descends from Heaven. As we have already said, many found this fact hard to believe; it is a matter of “believe it or not! Take it or leave it”. To each his/her own responsibility.

Some interpreters still pretend that God has not send yet this Heavenly Table. This does not correspond to the Koranic words: “God said: ‘I am sending one to you‘”. Therefore, God has already descended it to the Apostles moreover threatening to punish the unbelievers with an unequal suffering. Furthermore, Jesus had asked It to God in order that the “the first and the last” of the believers bear witness to It. The first Apostles had, therefore, already taken part to It. It must remain till the end of times in order that the last believer could witness to It.

The Messiah has offered the Apostles this “Table spread” which came down from Heaven. It is this “Bread of Life that comes down from Heaven” (John 6,32-36). Jesus has offered this Bread of Heaven one year after He had spoken about It. This happened during the last Easter Supper He had with his Apostles when, taking the bread, He gave it to them saying:

“‘Take it and eat’, He said, ‘this is my Body’. Then he took a cup, and when He had given thanks He handed it to them saying, ‘Drink from this, all of you, for this is my Blood, the Blood of the New Covenant, poured out for many for the forgiveness of sins.” (Matthew 26,26-29)


At that moment only the Apostles, and the believers after them, understood how the Messiah gave Himself as food and beverage. The Meal, the served Table which the living Messiah offers to “the first and to the last” believers is the Holy Spirit. It dwells in the hearts of the believers through this Bread they eat and this Wine they drink which contain the Body, the Blood and the Soul of the eternally living Messiah.

This heavenly Beverage is the one mentioned in the Koran in the Sura The Unjust: those who drink of this rare Wine are the pure ones, God’s chosen ones, whereas those who refuse to drink it are the damned. In fact the Koran reveals:

“The righteous will surely dwell in bliss. Reclining upon soft couches they will gaze around them: and in their faces you shall mark the glow of joy. They shall be given pure wine to drink, securely sealed, whose very dregs are musk, for this let all men emulously strive, tempered with the waters of Tasnim, a spring at which the nearest to God will refresh themselves. The evil-doers (those who refuse to drink it) mock the faithful (in this sealed wine)…” (Koran LXXXIII; The Unjust,22-29)

The Koran, by offering in a poetic and harmonious way this mysterious “sealed Wine” to the believers witnesses in favour of Jesus’ words in John’s Gospel about the “sealed bread”. This bread is also a food sealed by God, coming down from Heaven. It is Jesus Himself, ‘for on Him the Father, God Himself, has set His Seal‘ (John 6,27). This heavenly Food is within the Bread and the Wine that are generously served on God’s Heavenly Table which continuously comes down from Heaven.

Let us remind us of what Jesus said in the Koranic chapter of The Table:

“‘Lord…send down to us from Heaven a Table spread with food, that it may mark a feast for the first of us and the last of us: a sign from You…” (Koran V; The Table,114)

This means that the Table coming down was not meant for the Apostles alone; It keeps coming down everyday and everywhere to be a feast “for the first and the last”, therefore for the believers, from everywhere up to the last believer, up to the Day of Resurrection. It will eternally witness before God in favour of all those who would have witnessed for It on earth.

The served Table and the divine Wine sealed with musk descending from Heaven have the scope of separating humanity into two: on one side God’s chosen ones, those who feed themselves with this Table, and on the other side the damned ones who refused to feed with It and who mock those who believe in It.

Finally we point out a highly important fact: The divine Koran urges the believers to compete for this mysterious Beverage coming down from Heaven (Koran LXXXIII; The Unjust, 26). It is completely different from the alcoholic beverages of the world down here. Let all those who refuse this divine Wine arm themselves with Wisdom. Let those who mock the believers who run in “competition” pull themselves together before it is too late for them.

The Spirit

The Islamic world has only a vague idea about the “Spirit”. This word comes in the Koran quite often but its essence is not clarified. The believers wonder about the exact meaning of this word. We read in the Sura XVII, The Night Journey,85:

“They put you (Muhammad) questions about the Spirit. Say: ‘The Spirit (comes) at My Lord’s command. Little indeed is the knowledge vouchsafed to you (in the Koran).”

It is for a divine wisdom that the Koran hides to the Muslims what the Spirit is. God wanted His Koranic Revelation to be an open door and a passage to the Bible, mainly to the Gospel, as He wanted the Koran to be a testimony confirming the truth of the Biblical Revelation, as already explained.

In the Koran, the subject of the Spirit is similar to that of the “Table” that God descended from Heaven for the Apostles. The believer can understand its meaning only by referring to the Bible. In fact the Koran itself incites the believer to consult the Bible and the people of the Bible. We read in the Sura “Jonah”:

“If you (Muhammad) doubt what We have revealed to you, ask those who have read the Scriptures (the Bible) before you. The Truth has come to you from your Lord: therefore do not doubt it.” (Koran X; Jonah,94)

Thus, the Koran appears as a passage towards the Bible. The believers will find therein the explanation of what has been partially revealed in the Koran. In fact, the Koran declares clearly that it offers the Arabs, who were ignorant at that time, a part only of knowledge, that is “little knowledge” whose complements are found in the Bible:

“Little indeed is the knowledge vouchsafed to you.” (Koran XVII; The Night Journey,85)

Those who denigrate the Bible are among “those who doubt” (Koran X; Jonah, 94). However the believer who wants to open to the whole divine Revelation will find in the Biblical Revelation the answer about the meaning of the word “Spirit”: it is God’s Holy Spirit, God Himself who has sent His eternal Spirit to the prophets since Abraham, who was incarnated in the womb of the Virgin Mary, as God has revealed in the Bible and the Koran.

In fact, the Gospel reports:

“…Mary said to the Angel, ‘but how can this come about, since I have no knowledge of man?’ The Angel answered, ‘The Holy Spirit will come upon you, and the power of the Most High will cover you with its shadow. And so the child will be holy and will be called Son of God.” (Luke 1,34-35)

Similarly, we read in the Koran:

“The Messiah, Jesus son of Mary, was God’s Messenger and His Word which He cast to Mary: a Spirit proceeding from Him.” (Koran IV; The Women,171)

Moreover, when the Prophet Muhammad’s messengers went before the Negus and explained to him the teachings of the Prophet,”Jaafar Ibn-Abi-Taleb answered that Jesus is “the Servant of God, His Messenger, His Spirit, and His Word cast within the Virgin Mary”.

Invitation to reflexion

This last chapter invites the reader to reflect on two points:

  1. The letter of invitation to the faith addressed by Muhammad to the emperor Heraclius
  2. The welcoming of the Negus of Ethiopia to the Muslims who sought refuge after their flight from Mecca.

The letter to Heraclius

Here is the translation of the letter to Heraclius:

“In the Name of the Merciful God. From Muhammad, servant of God, to Heraclius, the Great King of the Byzantines, greetings to those who follow the good orientation. Now, I invite you to receive the message of Islam. Accept Islam, you will be saved and God will give you a double reward. If you refuse, the impiety of the Arians will be upon you. O you People of the Book, come, let us discuss and agree on the fact that we adore only one God without associating anything else to Him, and without proclaiming amongst us lords others than God. If you accept, say: Witness that we are Muslims.”

Two points concern us in this letter:

The double reward

The Prophet Muhammad assures Heraclius of a “double reward” from God should he believe in his Message. The Prophet repeats here this double reward promised by God to the Christians who have proclaimed their faith in Islam by saying:

“We were Muslims before It (the Koran)”. God answers them in the Koran: “Twice shall their rewards be given them.” (Koran XXVIII; The Story,53-54)

Their first reward came because of their faith in the Messiah and in the Gospel, their second one resulted from their faith in the Koran which testifies in favour of the Bible and the Gospel.

What should be the attitude of today’s Christians who believe in the Gospel and in the Koran? According to the Prophet Muhammad – and contrary to the opinion of many traditional Muslims – they don’t have to give up any of the teachings of the Gospel, Muhammad having asked them just to say: “We are Muslims” (that is submitted to God). According to the Sura The Story mentioned above, such believers were already Muslims, submitted to God, before the Koran.

When the Negus of Ethiopia, in company of the Christian Coptic patriarchs, heard for the first time the Islamic Message, the patriarchs proclaimed: “But these words emanate from the same source from which have come the words of our Lord Jesus, the Messiah!”

Likewise, the Koran testifies that Islam already existed before the Koranic revelation:

“When Jesus observed that they (the Jews) had no faith, He said: ‘Who will help me in the cause of God?’ The Apostles replied: ‘We are God’s helpers. We believe in God. Bear witness that we are Muslims (submitted).” (Koran III; The ‘Imrans,52)

And God says in another verse:

“When I enjoyed the Apostles to believe in Me and in My Messenger (Jesus), they replied: ‘We believe; bear witness that we are Muslims.” (Koran V; The Table,111)

Thus, in the Koranic concept, the Apostles of Jesus were already Muslims before Islam, and whoever believes that Jesus is the Messiah is already Muslim, “submitted” to God by accepting the Gospel.

After the advent of the Prophet Muhammad confirming the Gospel, those who deny Muhammad deny the Gospel as well, and those who believe in Muhammad testify with him in favour of the Gospel’s authenticity and thus obtain “a double reward”. Likewise, the Muslim who believes in the Koran and Muhammad, and submits to the Gospel as well – in its actual text – witnesses in favour of it with the Koran. But if he denies the Gospel, he is no more a Muslim. He becomes also a false witness of the Gospel and the Koran and the impiety of the Arians strikes him.

The impiety of the Arians

The second point worthy of interest in this letter is the mentioning of the “Arian impiety”, known in the West as “Arianism”. The Arianism appeared in Alexandria in the third century AD. A Christian priest named Arius denied the Messiah’s divinity and had many followers known as “Arians” (not to be confused with the Aryan race). The Council of Nicaea (Turkey) held in 325 AD, condemned Arianism. This heresy, well known in the history of Christianity, persisted for a long time after the Council of Nicaea. It spread out in the East until the time of the Prophet Muhammad, and even later. Its evil consequences still exist nowadays. The Muslim interpreters, still unaware of the true meaning of Arianism, are unable to give an exact explanation of this word, and thus distort Muhammad’s intention.

By mentioning this impiety, Muhammad demonstrates a wisdom and an intelligence which strike an alert spirit. Because this way the Prophet certifies, from his Arabic and desert environment, that the decisions of the Nicaea Council, condemning Arianism, are justified and fully approved by him. Now, this impiety consisted in denying the divinity of Jesus and the Trinity. Is this not an implicit acknowledgement on behalf of Muhammad of these two revealed divine Truths?

The refuge of the Muslims in Ethiopia

Muhammad’s first disciples found refuge in Ethiopia in two successive groups. When the first group arrived there, the tribe of Beni-Quraish of Mecca, Muhammad’s fierce enemy, sent two messengers, Amru Ibn-El-Aass – who later became Muslim – and Abdallah Ibn-Abi-Rabih, on their footsteps, with precious gifts to be offered to the Negus “Ahmassa”, asking the extradition of the Muslim refugees. They accused them of being evil intended, to have withdrawn from their own people’s religion and to oppose to the Negus’ religion. They pretended they had invented an unknown religion contrary to that of the Negus and of the Arabs.

The Negus refused to deliver the refugees without hearing first what they had to say. One of them, Jaafar Ibn-Abi-Taleb, said, in presence of the Negus and the Ethiopian religious leaders:
“O King, we were an ignorant people who adored the idols until God sent us a prophet from amongst us whose origin we all know, as well as his honesty and faithfulness. He invited us to believe in the One and only God and to adore Him”.
The Negus answered: “Could you read to us a text written by this man on behalf of God?”
Jaafar answered: “Yes”, and he recited all the Sura about Mary up to the verse where Jesus says:

“Blessed was I on the day I was born, and blessed I shall be on the day of my death and on the day I shall be raised to life.” (Koran XIX; Mary,33)

When the patriarchs heard these verses they said: “But these words emanate from the same source from which have come the words of our Lord Jesus, the Messiah!”
The Negus confirmed their opinion by telling the two messengers: “The words of these men and those of Moses spring from the same source. Leave now! In God’s Name I will not deliver these men to you”.

Nevertheless, the two messengers did not give up their project. They came back telling the Negus: “The Muslims have spoken evil about Jesus, Son of Mary. Bring them and ask them about it”. When they arrived in front of the Negus, Jaafar answered: “We say what our Prophet taught us: Jesus is the Servant of God, His Messenger, His Spirit and His Word sent unto the Virgin Mary”. These Muslims had, therefore, understood that Jesus alone is the Spirit and the Word of God.

When the Negus heard that, he took a rod and drew a line on the ground saying: “Between your religion and ours there is no more than this line”.
Had the Negus met Muhammad personally and heard his teachings from his own mouth, and had the two messengers of Mecca not messed up the atmosphere, the Negus would certainly not have drawn this demarcation line between believers. The Prophet Muhammad never imagined or never wanted such a line of division. Had he not been, he the Prophet, inspired to say to the people of the Book:

“Our God and your God is One.” (Koran XXIX; The Spider,46)

Where is then this line in Muhammad’s mentality? It simply does not exist.

Time has come for all believers mature in faith, to pass over the lines and the artificial barriers erected by human fanaticism during centuries. The moment has come for every believer to find again and to embrace his brothers in faith.
There are no more Jews, no more Christians and no more Muslims. We are all Jews, Christians and Muslims, provided, however, exceeding the letter to embrace one another in God’s Holy Spirit, after discovering His real intention in His Biblico-Koranic Revelation. “Let us judge for ourselves what is upright” as the Messiah recommends (Luke 12,57). This is “the Straight Path” of the Koran (Koran I; Fatiha,6).

“Let’s have the courage to be Independent Believers!”

Conclusion

Why did I call this Book “A Look of Faith at the Quran”?

The reason is simple: In men’s opinion, I am a Christian and, in their opinion, a Christian does not believe in the Quran. Yet, my Christian faith is more faithful to Islam than that of many Muslims. The Quran and Its Prophet grant me a double reward.

The Quran and the Bible are nobody’s monopoly. The Quran is a divine Inspiration destined to all those who appreciate the spiritual Life and aspire to sublimate their thoughts in order to rise near the Creator, to be in His company and to live forever from His vivifying Breath and Spirit.

I believe in God, in Abraham, in Jesus, God’s Messiah and in Mohammed, God’s prophet. I am an Independent Believer. I am neither Jewish, nor Christian, nor Muslim. Yet, I am Jewish, Christian and Muslim altogether. Because I believe that there are only two communities: the Community of the blessed believer sand the community of the banished doomed fanatics, belonging to all peoples, nations and religions.

I, being one of the “People of the Book”, therefore conclude my testimony by this bright Quranic verse:

“And there are, certainly, among the People of the Book, those who believe in Allah, in the Revelation to you (Quran), and in the Revelation to them (Bible); bowing in humility to Allah: They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account.” (Quran III; The Family Of Ìmrán,199)

Pierre (13.10.1984 / Revised 23.02.2008)