1. To the seekers of truth ـــ It is not the clash between truth and falsehood that poses the greatest danger, but rather the loss of the ability to discern between the two. To the conscientious souls fervently searching for God’s true religion — To all those who yearn for the path, the truth, and life — I present this study, hoping it will guide humanity toward the new civilization it longs for in an age where the human race is uniting more closely day by day, and where relationships among diverse peoples grow ever stronger. I also hope to reinforce unity and love among peoples and nations by examining what is shared among them and leads them to a common destiny.
All peoples form one family and share a single origin, for God has settled the entire human race upon the face of the earth: "And He made from one blood every nation of men to dwell on all the face of the earth... and fixed the times beforehand and the boundaries of their dwellings that they should seek God, if perhaps they might feel after Him and find Him, though He is not far from each one of us". (Acts 17: 26-27). And in the Holy Qur’an we read: "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women...". (An-Nisa 4: 1). Their ultimate purpose is one God who encompasses all with His care and designs salvation so that the chosen shall unite in the holy city illuminated by God’s glory, where the nations shall walk in its light: "The city has no need of sun or moon to shine on it, for the glory of God gives it light... and the nations of the saved shall walk by its light... and its gates shall never be shut by day, for there shall be no night there... nothing unclean shall enter it, nor anyone who practices abomination or falsehood...". (Revelation 21: 23-27). The path to God’s love lies in loving one’s fellow human: "None of you truly believes until he loves for his brother what he loves for himself". (Hadith Sharif).

2 Humanity Is diverse, yet one in origin. The assertion that there is diversity among individuals and communities is merely a recognition of the existential reality in which God created us. It does not imply that we are in conflict with those who differ from us, even when our thoughts and beliefs diverge. Religions teach us that we are one human family. The Gospel states: "From the beginning, the Creator made them male and female", and the Qur’an reads: “O mankind! We created you from a male and a female, and made you into nations and tribes so that you may know one another. Indeed, the most honored of you in the sight of God is the most righteous of you”. Thus, from the religious perspective, every person is equal to another in humanity, for we all descend from one origin—this being the basis for equal rights. To say, “We live with others,” or “Others live with us,” implies shared existence and partnership in life. Saying, “We exist on this earth,” from a religious standpoint, means that God created us from it and placed us upon it. As it is written in the Old Testament: “The Lord God formed man from the dust of the ground,” and as also affirmed in the Qur’an: “It is He who brought you forth from the earth and settled you therein”. This means we have partners in inhabiting the earth — it is shared among us all, not the possession of a select few. In such a framework, religious teachings call us toward equality in rights, as echoed in the Hadith Sharif: “Love for others what you love for yourself, and hate for others what you hate for yourself,”
and as the Gospel teaches:
“Do to others whatever you would have them do to you. This sums up the Law and the Prophets”. Surely, we all wish to be treated with kindness, so we must treat others accordingly. Religion, in essence, is good conduct — as reflected in the core teachings of various faiths.

3 In the beginning, God created humanity in Paradise. There, Adam and Eve lived in perfect happiness. But after they were cast out of Eden, the state of the world quickly deteriorated, affecting the entire human race. Selfishness gave rise to hostility, envy ignited hatred, and conflicts prevailed. Corruption and depravity spread like plagues; love grew scarce, and kindness nearly vanished. Today, we witness the disappearance of fundamental values in society. United and joyful families have become a rarity. These tragedies touch every individual across all communities — even those who believe in God. Yet, in the midst of all this, God revealed His guidance to humankind and spoke to the prophets in many ways and forms (Hebrews 1: 1). He delivered the Ten Commandments to Moses, written on tablets of stone by the very hand of God (Exodus 31: 18). He used visions and dreams, and often sent His angels to deliver His word. In many cases, God granted His inspired scribes the freedom to choose the words and expressions through which they conveyed His visions and messages. Each writer employed their own style to transmit divine guidance to humanity. But God oversaw and directed the entire process—He did so to prevent the intrusion of error, and to ensure the truth, accuracy, and coherence of these writings with His divine purpose.

4 The Church views its relationship with society through a balanced lens, proclaiming that the human being is one whole entity, and that the Gospel is one complete message written for the salvation of the human person — body and soul alike. The role of religion is to offer guidance, not mere instruction.
The human being needs spiritual freedom from sin, just as he needs to be liberated from poverty, oppression, and ignorance, in order to fully enjoy the richness of life in all its dimensions—fulfilled in the person of Christ. Through Him, earthly life can be transformed into a reflection of heavenly life in every domain. What the world needs today is an active role from the Church, as the “living stones,” taking part in fostering and practicing love in every aspect of human life, praying with one voice: “Thy will be done, on earth as it is in heaven...”. In this spirit, the Church looks with sincere regard upon Muslims, who worship the One and Only God— the Ever-Living, the Sustainer of all existence, the Most Merciful, the Almighty, the Creator of the heavens and the earth. Muslims strive to submit to God’s divine commandments, as did Abraham — the friend of God —who is readily acknowledged as a father of faith in Islam. They honor Jesus Christ as a great prophet, and they venerate the Virgin Mary, placing her above all the women of the world.
Moreover, they await the Day of Judgment, the resurrection and the final return of Christ to establish true justice. Millions of them pray to God daily, seeking to be guided on the straight path. They cry out to Him through the words of Surat al-Fatiha, hoping to receive an answer — an answer that resonates also in the Qur'an:
“Those are the ones to whom We gave the Scripture, the wisdom, and the prophethood... Those are the ones whom God has guided, so follow their guidance”. (Surat al-An‘ām 6:89–90). “And say, ‘We believe in what was revealed to us and what was revealed to you. Our God and your God is one, and to Him we submit". (Surat al-‘Ankabūt 29: 46).

5 What the Holy Qur’an says about Christ, the Gospel, and the Christians — and about the Scriptures in general — is a source of pride for both Muslims and Christians alike. It behooves every believer in God and the Last Day to become acquainted with these references. Many Muslims are unfamiliar with the Holy Bible, and many Christians have no knowledge of the Holy Qur’an. Yet if all were to truly know one another, they would draw closer, shake hands, and grow in love —becoming honored in God’s sight through their piety, as the Holy Qur’an declares: "O mankind We created you from a male and a female, and made you peoples and tribes so that you may know one another. Verily, the most honored of you in the sight of God is the most righteous among you...". (Surah Al-Hujurat, 49: 13). Muslims and Christians live side by side in the East. It is therefore incumbent upon them to understand one another — and the time has come to do so. I say this especially in these troubled times, as we struggle to safeguard our shared spiritual heritage and preserve the essence of our identity. And I raise this as a heartfelt call to all those who believe in God and the Last Day: to hold fast to this cornerstone.

6 In this age of materialism we now endure — facing a sweeping tide of atheism—how deeply we need to recall this fundamental truth, and to make of it a spiritual and national bond within this East, cradle of revelation and descent of the Spirit. Let us give thanks to God: "...God our Savior, who wants all people to be saved and to come to the knowledge of the truth". (1Timothy 2: 3–4).
In the current era, where atheism and materialism seem to prevail, what is truly under threat is not the mere existence of Islam or Christianity as religions, but the very essence of spiritual values: faith in God, reverence, and moral virtue. All doctrines are metaphors for one yearning, all prayers are cries spoken in different tongues, and all sacred names point to a single source.

7 Faith in God is the common ground among all believers, regardless of their sect. It is the bedrock of spiritual and moral values upon which human advancement depends— and which alone can ensure the building of a society founded on justice and brotherhood. For the Holy Qur’an addresses all humankind: “Say, O mankind, indeed I am the Messenger of Allah to you all…”. (Surat Al-A‘rāf, 7: 158). At times, it addresses the believers directly: “O you who have believed…”. If the faithful are to come to know, understand, and draw near to one another, they must open a space for interfaith dialogue — seeking truth, and serving the Truth revealed by God to His prophets: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,
so that the servant of God may be thoroughly equipped for every good work.". (2Timothy 3: 16–17).

8. Furthermore, faith is trust in what is hoped for and certainty in things unseen. Faith must be scientific, as the great scientist Einstein said: “Faith is the strongest and noblest outcome of scientific research. Faith without science walks like a lame man, and science without faith gropes like a blind man”. The Qur’an states: "Only those fear God, from among His servants, who are endowed with knowledge". (Fater 35: 28). Yet, a statement that cannot be proven is not necessarily false. On this matter, Paul wrote to the Thessalonians: "And that we may be delivered from wicked and evil men; for not all have faith". (2 Thessalonians 3: 2). Therefore, faith does not mean hastily believing. The Holy Book teaches: "Draw near to God, and He will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double - minded". (James 4: 8). "The Lord is with you as long as you are with Him. If you seek Him, He will be found; if you forsake Him, He will forsake you." (2 Chronicles 15: 2). "Trust in the Lord and do good; dwell in the land and befriend faithfulness. Delight yourself in the Lord, and He will give you the desires of your heart. Commit your way to the Lord; trust also in Him, and He shall bring it to pass." (Psalm 37: 3-5). "That they should seek God, if perhaps they might feel after Him and find Him, though He is not far from each one of us". (Acts 17: 27). And in the Qur’an we read: "And when My servants ask you concerning Me—indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be guided". (Al-Baqarah 2: 186).

9 Believers — whether Muslims or Christians — must remember that they are witnesses for God in this world: "You are witnesses against yourselves that you have chosen the Lord to serve Him." (Joshua 24: 22).
"You are my witnesses," declares the Lord, "and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me. I, I am the Lord, and apart from me there is no savior". (Isaiah 43: 10-11). "Is not my word like fire," declares the Lord, "and like a hammer that breaks a rock in pieces?" (Jeremiah 23: 29). "I am the Lord, and there is no other; apart from me there is no God. I will strengthen you, though you have not acknowledged me... I swear by myself, my mouth utters truth; the word of the Lord is flawless: He who relies on me will not be put to shame". (Isaiah 45: 21-23). This testimony to monotheism in Christianity was proclaimed by Moses, the friend of God: "Hear, O Israel: The Lord our God, the Lord is one". (Deuteronomy 6: 4). Jesus Christ reaffirmed this in the Gospel of Mark: "The most important one," answered Jesus, "is this: ‘Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart...". (Mark 12: 29-32). "You are the true God alone, and Jesus Christ whom you have sent..." (John 17: 3). "We have one Father—the God." (John 8: 41). "No one is good except God alone". (Matthew 19: 17). Finally, Paul reiterated it in his letter to the Corinthians: "There is no God but one... For us, there is one God..." (1 Corinthians 8: 4-6). This testimony to the oneness of God perfectly corresponds to the first pillar of Islam: "I bear witness that there is no god but Allah". "Allah bears witness that there is no deity except Him, and [so do] the angels and those of knowledge — [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise." (Al-Imran 3: 18). "This [Quran] has been revealed to warn you and those whom it reaches. Do you [truly] testify that with Allah there are other deities?" Say, "I do not testify." Say, "Indeed, He is but one God, and indeed, I am free of what you associate with Him". (Al-An’am 6: 19). "And when I revealed to the disciples, Believe in Me and in My Messenger, they said, "We have believed, and bear witness that we are Muslims". (Al-Ma'idah 5: 111). "Say, "O People of the Scripture, come to a word that is equitable between us and you — that we will not worship except Allah…". (Al-Imran 3: 64).

10 Moreover, the disciple of Christ, Peter, says: "But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy". (1 Peter 2: 9). And the Qur’an addresses the Muslims: "You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah...". (Al-Imran 3: 110).

11 Regarding the obligation of faith in God and His Scriptures, the Qur’an emphasizes: "The believers are those who believe in Allah and His angels and His books and His messengers; We make no distinction between any of His messengers". (Al-Baqarah 2: 285). The Qur’an also speaks about the righteous: "This is the Book about which there is no doubt, a guidance for those conscious of Allah... And those who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain". (Al-Baqarah 2: 2-4). What does the phrase “and what was revealed before you” mean here? The holy scriptures are the books of God. They preceded the Qur’an, and the Qur’an repeatedly affirms that they contain God's guidance:
"He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel before as guidance for the people, and He revealed the Criterion (the Qur’an)". (Al-Imran 3: 3-4). The Qur’an encourages returning to these books: "Ask those We sent before you of Our messengers...". (Az-Zukhruf 43: 45). "If you are in doubt about what We have sent down to you, then ask those who have been reading the Scripture before you...". (Yunus 10: 94). And what does faith in the books of God mean? It obviously means more than mere acknowledgment of their existence. True faith includes reading them, knowing their content, and acting according to their teachings.

12 The Qur’an does not speak primarily about the person of Muhammad (peace be upon him); rather, it is a book concerned with God, the Lord of the worlds. It contains principles, values, legislation, and acts of worship, where Muhammad’s role was that of the messenger: "And the Messenger is only a bearer of good news and a warner...". The Qur’an is a book that calls upon humans to think deeply. It is not only a light that illuminates the meaning of life and death, but also a guide for every aspect of personal and social life. In it, we find principles of conduct for the head of state and the ordinary citizen, for the poor and the rich, for peace and war, for spiritual life, for commerce, and for the welfare of living. It establishes foundations upon which we can build a strong system of social, economic, and political justice, legislation, rights, and international relations.

13 We read in the first book of Genesis that God created the heavens and the earth. Then:
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the Lord God planted a garden eastward in Eden, and there He put the man whom He had formed. And out of the ground the Lord God made every tree grow that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of knowledge of good and evil...". (Genesis 2: 7-9). The Qur’an confirms this: "He who made everything good which He created, and began the creation of man from clay... Then He made his progeny from a quintessence of despised water; but He fashioned him and breathed into him of His spirit...". (As-Sajda 32: 7-9). "And We said, ‘O Adam, dwell you and your wife in the garden, and eat from wherever you will, but do not approach this tree or you will be of the wrongdoers...". (Al-Baqarah 2: 35). Then the book of Genesis recounts that Satan approached Eve in the form of a serpent and tempted her to disobey God by eating from the forbidden tree. Afterwards, Eve encouraged her husband Adam to join her in disobedience. Consequently, God expelled Adam and his wife from the garden because they rebelled against Him with full free will and disobeyed His command. (Genesis 3). This is also confirmed in the Qur’an: "But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time" ... And We said, ‘Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve". (Al-Baqarah 2: 36-38). "And We said, "O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer. Indeed, it is [promised] for you not to hunger therein or be unclothed. And indeed, you will not be thirsty therein or be hot from the sun". But Satan whispered to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?". So they ate of it, and their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred" (Ta-Ha 20: 117-121; Al-A’raf 7: 19-27).

14 But God created man in His image, a complete human being. "Then God said: Let us make man in our image, after our likeness...". (Genesis 1: 26-27). And we read in the Gospel: "Be perfect, therefore, as your heavenly Father is perfect". (Matthew 5: 48). In Paul’s letters, we read: "That the man of God may be complete, thoroughly equipped for every good work". (2 Timothy 3: 17). This was also affirmed by the Qur’an: "Indeed, We created man in the best of stature.". (At-Tin 95: 4). "He who perfected everything which He created and began the creation of man from clay... then He made his progeny from a quintessence of despised water; but He fashioned him and breathed into him of His spirit...". (As-Sajda 32: 7-9). "Indeed, I am creating a human being from clay, from molded mud. So when I have fashioned him and breathed into him of My spirit...". (Al-Hijr 15: 28-29).
When God created man, He granted him free will and the accompanying responsibility:
"Indeed, Allah will not change the condition of a people until they change what is in themselves". (Ar-Ra’d 13: 11).
Man was fully capable of obeying God and remaining forever in Paradise. Outside Paradise, Adam and Eve came to know misery, anxiety, pain, harsh illness, aging, and death. Thus, Adam and Eve died. Humanity lost Paradise, which was later destroyed in the Flood in the days of Noah.
Because of the laws of inheritance, they passed sin and death to their offspring, so every soul will taste death thereafter, as is written in the Holy Scriptures and the Qur’an: "Every soul will taste death...". (Al-Ankabut 29: 57). "The soul who sins shall die". (Ezekiel 18: 4). "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned". (Romans 5: 12).

15 But did God’s original intention for man — to live forever in Paradise — fail? Far be it from God to fail. When we contemplate His praiseworthy and excellent attributes, we can deepen our knowledge of Him and understand His ways of managing affairs. God has many excellent attributes. He is perfect in wisdom, power, and justice. He is also merciful and compassionate: "The Lord is merciful and gracious, slow to anger and abounding in steadfast love and faithfulness; forgiving iniquity and transgression and sin, yet He does not leave the guilty unpunished...". (Exodus 34: 6-7). "All his ways are justice. A God of faithfulness and without iniquity, just and upright is he". (Deuteronomy 32: 4). "Who forgives all your iniquities, who heals all your diseases... who crowns you with steadfast love and mercy... The Lord is merciful and gracious, slow to anger and abounding in steadfast love." (Psalm 103: 3-8).

16 Thus, love, mercy, and justice are among God’s prominent attributes: "Whoever does not love does not know God, because God is love". (1 John 4:8). "For the word of the Lord is upright, and all His work is done in faithfulness. He loves righteousness and justice; the earth is full of the steadfast love of the Lord". (Psalm 33: 4-5). And the Qur’an says: "And My mercy encompasses all things". (Al-A’raf 7: 156). The Holy Scriptures refer to God in many ways, such as: "The Almighty God, the Creator, the God of truth, the living and eternal God, the Most High, the Holy One...". (Isaiah 10: 21; Ecclesiastes 12: 1; Psalm 31: 5; Daniel 6: 26; Psalm 18: 13; Isaiah 5: 24). All these beautiful names are mentioned in numerous Qur’anic verses and chapters, for example: "He is the Most Merciful, the Most Compassionate, the King, the Holy, the Peace, the Faithful, the Protector, the Almighty, the Compeller, the Superior... He is Allah, the Creator, the Originator, the Fashioner. To Him belong the best names. Whatever is in the heavens and earth glorifies Him. And He is the Almighty, the Wise". (Al-Hashr 59: 22-24). "And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names". (Al-A’raf 7: 180). "Say, Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names". (Al-Israa 17: 110). Just as in the Psalm of the Prophet David: "Who heals all your diseases." (Psalm 103: 3). So also in the Qur’an: "And when I am ill, it is He who cures me". (Ash-Shu’araa 26: 80).

17 Outside Paradise, sin also emerged more clearly as crime and evil. Despite God’s warning, Adam’s firstborn son, Cain (Qabil), killed his brother Abel (Habil) (Genesis 4: 3-8). This is confirmed by the Qur’an: "But his soul prompted him to kill his brother, so he killed him and became among the losers". (Al-Ma’idah 5: 30).
Years passed and evil increased among people. Through Noah, God warned mankind of the imminent worldwide flood. Noah built the Ark under God’s guidance, which was the only means of salvation from the flood (Genesis 6). The Qur’an says:
"And the people of Noah – when they denied the messengers, We drowned them and made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment".(Al-Furqan 25: 37).

18 Many years after the flood, Abraham was born in Mesopotamia. He lived among a people who worshiped idols, the moon, and stars. Even Abraham’s father worshiped false gods (Joshua 24: 2). But Abraham believed in God and was ready to obey Him (Genesis 12: 1-5). Abraham was a faithful servant of God, who made Abraham His friend (Isaiah 41: 8), thus Abraham became known as the "Friend of God". (James 2: 23). The Qur’an also states: "And Allah took Abraham as a friend". (An-Nisa 4: 125). The greatest test of Abraham’s faith occurred when God asked him to offer his son as a sacrifice. Abraham did not hesitate to obey God. At the critical moment, when Abraham took the knife to slaughter his son, the angel of the Lord commanded him to stop (Genesis 22: 10-12). To provide the sacrifice, God arranged a ram, and when Abraham saw it, he took it and offered it as a burnt offering to God instead of his son (Genesis 22: 13). This is also affirmed in the Qur’an: "And We ransomed him with a great sacrifice". (As-Saffat 37: 107).

19 Afterward, God sent His prophet Moses to deliver the Children of Israel from the land of Egypt where they were enslaved. Moses was known as "the one who spoke with God" (Exodus 19: 19). The Qur’an says: "And Allah spoke to Moses directly". (An-Nisa 4: 164). Although many prophets received visions from God, Moses spoke directly with God at any time. Moses became the mediator of the covenant God made with the Children of Israel, confirming the promise made to Abraham. God made Moses write His laws and commandments (called the Law or Torah), which include about 600 commandments, among them the famous Ten Commandments, the "two stone tablets written by the hand of God". (Exodus 20: 1-17; 24: 12; 31: 18; 32: 16).
The Qur’an says: "The Book of Moses as a guide and mercy...". (Hud 11: 17). "And We wrote for him on the tablets [something] of all things – instruction and explanation for all things, so take them with determination and order your people to take the best of it. I will show you the home of the defiantly disobedient". (Al-A’raf 7: 145)
"And when the anger of Moses subsided, he took up the tablets; and in their inscription was guidance and mercy for those who fear their Lord". (Al-A’raf 7: 154).

20 And these Ten Commandments are mentioned in the Holy Qur’an [Al-Isra 17: 22–35; Al-Furqan 25: 68–72; Al-An’am 6: 151–152]. And the most important commandments of the Law are: “The Lord our God is one Lord. You shall have no other gods before Me.” This is the first commandment. The second commandment is that a person should “love his neighbor as himself,” as affirmed by the noble hadith: “None of you truly believes until he loves for his brother what he loves for himself.” Indeed, the commandments and divine laws given to Moses were meant to regulate the relationship between human beings and their fellow humans. They emphasized that the driving force behind all actions should be love (Leviticus 19: 17–18; Mark 12: 29–31; Matthew 22: 36–40). The Law was rich in guidance and counsel for true believers, and its statutes encompassed all aspects of their lives—religious, environmental, judicial, and commercial. Therefore, the Law was never an end in itself, but a means to fulfill the divine purpose.

21 And the years passed, and humanity continued to stray from God's guidance, bringing about corruption, war, hatred, conflict, resentment, torture, and merciless killing — as well as vice and moral depravity throughout the earth, on land and sea alike — just as the Holy Qur’an affirms: “Corruption has appeared on land and sea because of what people’s hands have earned, so that He may let them taste some of what they have done, that they might return [to righteousness]”. (Qur’an 30:41 – Surat Ar-Rum). Thus arose a dire need for good news. The pressing question became: How could humanity return to paradise?. We find the answer in the Gospel, a word which literally means “Good News.” It is called such because it contains joyful, hopeful tidings.

22 What is this Good News?
God sent the angel Gabriel to a virgin named Mary to announce the coming of the Christ: “Then Mary said to the angel, ‘How can this be, since I do not know a man?’ And the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you... For with God, nothing will be impossible’ Then Mary said, ‘Behold, I am the handmaid of the Lord. Let it be to me according to your word’... ‘Blessed are you among women, and blessed is the fruit of your womb... For behold, from now on all generations will call me blessed. For the Mighty One has done great things for me, and holy is His name. His mercy is on those who fear Him from generation to generation...". (Luke 1: 34–50). And in the Holy Qur’an, this same sacred event is recounted with reverence: “And mention in the Book [the story of] Mary, when she withdrew from her family to a place toward the east. And she took, in seclusion from them, a screen. Then We sent to her Our Spirit, and he appeared to her as a well-proportioned man. She said, ‘Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of God.’ He said, ‘I am only the messenger of your Lord to grant you a pure boy [i.e., sinless son].’ She said, ‘How can I have a boy while no man has touched me and I have not been unchaste?’ He said, ‘Thus [it will be]; your Lord says, ‘It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter already decreed". (Qur’an 19: 16–21 – Surat Maryam). “[And remember] when the angels said, ‘O Mary, indeed God gives you good tidings of a Word from Him, whose name will be the Messiah, Jesus, the son of Mary—distinguished in this world and the Hereafter, and among those brought near [to God]". (Qur’an 3: 45 – Surat Aal ‘Imran)“. [And remember] when the angels said, ‘O Mary, God has chosen you and purified you and chosen you above the women of all worlds". (Qur’an 3: 42). “And [mention] she who guarded her chastity, so We breathed into her of Our Spirit, and made her and her son a sign for the worlds”. (Qur’an 21: 91 – Surat Al-Anbiya). “The Messiah, Jesus, the son of Mary, was only a messenger of God and His Word which He directed to Mary, and a Spirit from Him...”. (Qur’an 4: 171 – Surat An-Nisa). Also, the Qur’an affirms: “And We gave Jesus, the son of Mary, clear proofs [i.e., miracles] and strengthened him with the Holy Spirit...”. (Qur’an 2: 87 – Surat Al-Baqarah). “And [He will say]: I heal the blind and the leper, and I give life to the dead—by God’s permission. And I inform you of what you eat and what you store in your homes...”
(Qur’an 3: 49). “[Mention] when God said, ‘O Jesus, indeed I will take you and raise you to Myself and purify you...". (Qur’an 3: 55). “And peace be upon me the day I was born, the day I die, and the day I shall be raised alive.” (Qur’an 19: 33 – Surat Maryam).

23 All of this reflects the essence of Christian theology, as expressed in the opening of the Gospel of John: “In the beginning was the Word, and the Word was with God, and the Word was God… Yet to all who received Him, to those who believed in His name, He gave the right to become children of God… And the Word became flesh and dwelt among us...”. (John 1: 1–14). This concept is paralleled in the Holy Qur’an: “So We sent to her Our Spirit, and he appeared to her as a well-proportioned man”. (Qur’an 19: 17 – Surat Maryam). But can it truly be said that Christ is the Son of God? God forbid that this implies He fathered a child through a relationship with a woman or through marriage and procreation! For God is: “There is nothing like unto Him, and He is the All-Hearing, the All-Seeing”. (Qur’an 42: 11 – Surat Ash-Shura). So why is the expression “Son of God” used? Consider, for example, the verse: “...Adam, the son of God.” (Luke 3: 38). How is that possible? The Torah explains: “Then the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being”. (Genesis 2: 7). Thus, Adam is called the son of God because his life came directly from God without human parents.

24 In a similar manner, Christ is called the Son of God, because His life also came directly from God. Clearly, the term “Son of God” cannot be understood in a literal biological sense. Otherwise, it would contradict the many other titles given to Christ in the Gospels — such as “Son of Man” and “Son of David”. A single person cannot be literally the biological son of each of these figures. Rather, the phrase “Son of God,” as used in the Gospels, refers to someone righteous, virtuous, spiritually close to God, and reflecting God's moral character. For example, in the Gospel of Mark (15: 39), it is written: “When the centurion, who stood there in front of Jesus, saw how He died, he said, ‘Truly this man was the Son of God". Yet in Luke’s Gospel, the same event is recounted differently. The centurion says: “Certainly this man was righteous”.(Luke 23: 47). Thus, what Mark calls “Son of God,” Luke renders as “a righteous man,” showing that the term does not necessarily imply divinity, but rather moral excellence. In fact, the title “Son of God” is used elsewhere in the Gospels for other righteous individuals — not just Jesus. Likewise, the opposite expression “Son of the Devil” is used to describe corrupt or wicked people.

25 The Holy Qur’an confirms the non-literal origin of Christ:
“Indeed, the example of Jesus to God is like that of Adam. He created him from dust; then He said to him, ‘Be,’ and he was.”
(Qur’an 3: 59 – Surat Aal 'Imran). Moreover, in Arabic — as in many languages—the word “son” (ibn) is often used metaphorically. For example, we say: “Ibn al-qarya” (son of the village). “Ibn al-lugha” (son of the language – meaning a fluent speaker).“Ibn halal” (a person of good origin). “Ibn haram” (a person of illegitimate behavior). These expressions clearly do not mean literal offspring of a village or of morality or language. Instead, they signify a close association or characteristic. Similarly, the Qur’an refers to travelers as:
“Ibn al-sabeel” (son of the road). (Qur’an 2:177 – Surat Al-Baqarah). Of course, no one claims the road actually gave birth to a traveler! This is figurative language. In the same way, the Qur’an uses expressions such as “the Face of God,” “the Hand of God,” or “He rose above the Throne”. (e.g., Qur’an 2: 115; 48: 10; 7: 54), which are widely understood by scholars not to be taken literally. Importantly, not all Muslim scholars object to the phrase “Son of God” in the Gospel. Scholars like Imam Al-Ghazali and Ibn Qutaybah accepted such expressions as metaphorical.

26 In fact, the figurative use of familial language is deeply rooted and widespread across all human languages—even in Arabic dialects. We commonly say: “Ibn halal” (a good man),
“Ibn haram” (a wicked man),
“Ibn maslaha” (an opportunist),
“Ya abna’ [a certain city]” (O sons of [a city]). Clearly, neither “halal,” “haram,” “interest,” nor the city itself gives birth in a literal sense. These are metaphors of relationship, identity, or moral quality.
Similarly, in ancient Semitic languages, including the Greek of the New Testament, the metaphorical use of "son" was well understood and commonly used. Thus, in the New Testament, we find: “Son of Hell” (Matthew 23: 15), “Children of Jerusalem”. (Matthew 23: 37), “Children of this age” (Luke 20: 34), “Children of the resurrection”. (Luke 20: 36), “Children of light and children of the day”. (1Thessalonians 5: 5). These expressions are clearly not biological but symbolic —highlighting moral character, spiritual destiny, or communal identity.

27 And it is in some of the New Testament epistles that this metaphor is most clearly explained, leaving no room for ambiguity or doubt. In the First Epistle of John (5: 1–2), it is written: "Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well. This is how we know that we love the children of God: by loving God and carrying out His commands." And later in the same chapter: "We know that anyone born of God does not continue to sin; the one who was born of God keeps them safe, and the evil one cannot harm them." (1 John 5: 18). Also, in the third chapter of the same epistle, John writes: "No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God. This is how we know who the children of God are and who the children of the devil are…" (1 John 3: 9–10).

28 As for Christ’s saying in the Gospel, "I and the Father are one," this unity is metaphorical as well — it refers to unity of purpose, intent, and will. This becomes clearly evident in His words: "That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us", "That they may be one just as We are one: I in them and You in Me — so that they may be brought to complete unity." Here, Christ prays to God the Father that the believers may be united among themselves just as Christ is united with God. And clearly, the unity among believers does not mean they merge into one physical and spiritual being, but rather that they become united in will, purpose, love, action, intention, and faith—a moral unity. Likewise, the unity between God and Christ, for which Christ prays, is not a literal fusion of beings, but a spiritual and moral harmony—so complete that it draws all believers into oneness. And if such unity between Christ and God were to mean that Christ is divine, then the unity of the disciples with Christ and with God would render them divine as well—which is not the case. By such logic, Christ would be praying to God to turn His disciples into gods.

29 And the danger of misunderstanding this matter — as Imam Abu Hamid Al-Ghazali explains — lies in the minds of those who have cast off the reins of reason. Such an interpretation is offensive, let alone for someone who possesses even the slightest sound discernment. Rather, this should be understood in light of the aforementioned metaphor. Christ, peace be upon him, was asking God Almighty to pour upon them His graces, His care, and His guidance — so that they would be led to align with His divine will in a manner befitting His majesty. That they may will only what He wills, love only what He loves, detest only what He detests, and act only in ways that earn His pleasure and favor. If they attain such a state, then the figurative expression of unity becomes justified.

30 A similar metaphorical expression of unity with God appears in the writings of Paul. In his First Epistle to the Corinthians (6: 16–17), he states: “Do you not know that he who is united with a harlot becomes one body with her? For it is said, ‘The two shall become one flesh.’ But he who is joined to the Lord becomes one spirit with Him.” And in the Arabic translation of the New Catholic Edition: “But whoever is united to the Lord becomes one spirit with Him.” All of this affirms that the unity mentioned here does not mean the person becomes God Himself, but rather it is a metaphorical unity, as we have explained.

31 This interpretation is further supported by the fact that if a person had a friend who shared his goals and intentions, loving what he loves, hating what he hates, and disliking what he dislikes, it would be natural to say: “My friend and I are one.”
This metaphorical meaning of Christ’s expression becomes even clearer when we consider the context that precedes it. Christ was saying: “Whoever comes to me and follows me, I will give him eternal life, and no one will snatch him from me. For my Father, who is greater than all, has given them to me, and no one can snatch anything from my Father. I and the Father are one.” That is, whoever follows me is, in truth, following the Father, because I am His messenger and His representative; I carry out His will—thus, we are one and the same in purpose and mission.
This aligns with what the Gospel says: “And the word which you hear is not mine, but the Father’s who sent me”. (John 14: 24), “The very works that I do testify that the Father has sent me.” (John 5: 36).
Similarly, in the Qur’an, God says about our Master Muhammad, peace be upon him: “Whoever obeys the Messenger has indeed obeyed Allah”. (Qur’an 4: 80). Here too, the intended unity is clearly metaphorical, not literal.

32 This concept in Islam closely resembles what is narrated in the authentic sacred Hadith (Hadith Qudsi), reported by Abu Huraira—may God be pleased with him—on the authority of the Seal of the Messengers, Muhammad, peace and blessings be upon him and his family. He said: God Almighty declares: "...My servant continues to draw near to Me with supererogatory acts until I love him. And when I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks...".
(Bukhari). There is no doubt that this Hadith is not to be understood literally—as if God indwells the physical organs of a person or becomes those limbs themselves. Rather, its meaning is that when the servant exerts the utmost effort in worship and obedience to God, God bestows upon him special power and divine assistance. Through that, he becomes able to speak with his tongue, act with his hand, and move with his foot in accordance with the divine will and in harmony with what God loves and desires.

33 In Islamic tradition as well, the Prophet — peace and blessings be upon him and his family — said: "The People of the Qur’an are the People of God and His chosen ones." Here, too, the expression “People of God” is not meant in its literal sense. For “one’s people” typically means one’s clan, family, or blood relatives—and God is exalted above kinship, progeny, spouse, or offspring. Rather, this is a metaphor, likening the intimacy and closeness between God and the People of the Qur’an to that between a person and their family. It expresses that they are God's beloved ones, His friends, and those under His special care.

34 Additionally, the noble Hadith recorded in Sahih al-Bukhari refers to Jesus Christ (peace be upon him) as the only human not touched by Satan at birth. It says: "Every child of Adam is pierced by Satan in his side when born, except for Jesus, son of Mary. Satan tried to pierce him but struck the veil instead".
Moreover, Jesus did not come to abolish the Law of Moses or the teachings of the Prophets, but rather to fulfill them. As he declared: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them". (Matthew 5: 17).
And not only did he fulfill the letter of the Law, but also its spirit and inner meaning. Likewise, the Qur’an proclaims:
“This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion”. (Qur’an, al-Ma’ida 5: 3).

35 Elsewhere, the Qur’an refers to a man “who had knowledge of the Book” in the story of Solomon: “The one who had knowledge of the Book said: ‘I will bring it [the throne] to you within the blink of an eye".(Qur’an, al-Naml 27: 40).
According to the classical exegesis Tafsir al-Jalalayn, this man was Asif ibn Barkhiya, a righteous man who knew the Greatest Name of God, through which, if one supplicates, the prayer is answered. But who is this Asif ibn Barkhiya, who was granted the knowledge of God's Supreme Name? The Qur’an itself frequently urges us to consult the sacred scriptures for such questions: “And ask those of Our messengers whom We sent before you...”
(Qur’an, al-Zukhruf 43: 45). “So if you are in doubt about what We have revealed to you, then ask those who have been reading the Scripture before you...”. (Qur’an, Yunus 10: 94).
“And We did not send before you except men to whom We revealed Our message—so ask the People of Remembrance if you do not know”. (Qur’an, al-Anbiya 21: 7). And these sacred scriptures inform us that Asaph, son of Berechiah (Asaf ibn Barkhiya), is the one who wrote Psalm 83 by divine inspiration: “Asaph, the son of Berechiah, wrote the Psalm 83”. (1 Chronicles 15:17; see also the title of Psalm 83)

36 As for the teachings of Jesus Christ, peace be upon him, they emphasized inner principles over external laws and detailed commandments. What one ought to avoid was not merely sinful acts, but also the inner dispositions and intentions that lead to them.
Concerning adultery, for example, he declared: "But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart". (Matthew 5: 28). This resonates with the Prophetic Hadith in Islam: "The eye commits adultery." Likewise, on the subject of murder, Jesus said: "You have heard that it was said to the people long ago: ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister without cause will be subject to judgment...".
(Matthew 5: 21–22). The Qur’an, too, warns sternly: "It is not for a believer to kill another believer, except by mistake... But whoever kills a believer intentionally—his reward is Hell, wherein he will abide eternally. And Allah is angry with him, and has cursed him, and prepared for him a tremendous punishment".
(Qur’an, al-Nisāʾ 4: 92–93)

37 Regarding righteous deeds, Jesus proclaimed: "For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done". (Matthew 16: 27).
James wrote in his epistle: "But do you want to know, O foolish man, that faith without works is dead?". (James 2: 20). "For as the body without the spirit is dead, so faith without works is dead also". (James 2: 26). The Qur’an likewise emphasizes deeds: "And say, ‘Do deeds! For Allah will see your deeds, and His Messenger and the believers. Then you will be returned to the Knower of the unseen and the seen, and He will inform you of what you used to do". (Qur’an, al-Tawbah 9: 105).

38 Jesus also condemned religious hypocrisy — the ostentation of those who flaunt their piety. On almsgiving, he taught: "Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others... But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret...". (Matthew 6: 1–4). This is echoed in the Qur’an: "Those who spend their wealth in the cause of Allah and do not follow up what they have spent with reminders [of their generosity] or with harm — they will have their reward with their Lord. And there will be no fear for them, nor will they grieve. Kind words and forgiveness are better than charity followed by injury...". (Qur’an, al-Baqarah 2: 262–263), "O you who believe! Do not invalidate your charities with reminders or injury, like one who spends his wealth to be seen by people...". (Qur’an, al-Baqarah 2: 264), "If you disclose your charity, it is well. But if you conceal it and give it to the poor, it is better for you. And He will expiate for you some of your misdeeds. And Allah is All-Aware of what you do". (Qur’an, al-Baqarah 2: 271).

39 As for prayer, Jesus instructed: "And when you pray, do not keep on babbling like the pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask Him". (Matthew 6: 7–8). The Qur’an similarly teaches: "Seek help through patience and prayer; truly, it is a hard thing, except for the humble - hearted". (Qur’an, al-Baqarah 2: 45), "...Do not raise your voice too loudly in prayer, nor lower it too much, but seek a middle course between the two". (Qur’an, al-Isrāʾ 17: 110). "Indeed, successful are the believers — those who are humble in their prayers". (Qur’an, al-Muʾminūn 23: 1–2).
"So woe to those who pray —but are heedless of their prayer; those who make a show [of it] and withhold small acts of kindness". (Qur’an, al-Māʿūn 107: 4–7). Thus, we find in the teachings of Jesus and the Qur’an alike a unified call to sincerity in devotion: that God responds to the prayers born of the heart—not those uttered merely to impress the audience or win the admiration of others.

40 And what now of the manner of prayer? Christ taught: “Pray then in this way: Our Father in heaven, hallowed be your name. Your kingdom come. Your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not bring us into temptation, but rescue us from the evil one... For if you forgive others their trespasses, your heavenly Father will also forgive you. But if you do not forgive others, neither will your Father forgive your trespasses”. (Matthew 6: 9–15). And in the Holy Qur’an we read: “Our Lord, do not hold us accountable if we forget or err… and do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy upon us. You are our Protector...”. (Al-Baqarah 2: 286). “...So forgive and overlook until Allah delivers His command. Indeed, Allah is over all things competent.”. (Al-Baqarah 2: 109). “Our Lord, forgive us our sins, remove from us our misdeeds, and cause us to die with the righteous”. (Āl ʿImrān 3: 193)
“Do not despair of the mercy of Allah. Indeed, Allah forgives all sins. He is the Most Forgiving, the Most Merciful”. (Az-Zumar 39: 53). “Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful”. (Al-Hashr 59: 10).
“Our Lord, make us not [objects of] trial for the disbelievers and forgive us. Our Lord, indeed it is You who is the Exalted in Might, the Wise”.(Al-Mumtahina 60: 5).

41 And regarding fasting, the Bible states:
“So we fasted and petitioned our God about this, and he answered our prayer.” (Ezra 8:23)
“...I fasted and prayed before the God of heaven.” (Nehemiah 1:4)
“We humbled ourselves… On the day of your fast you do as you please… Is this the kind of fast I have chosen? Only a day for people to humble themselves?... Is not this the kind of fasting I have chosen: to loose the chains of injustice, to untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter— when you see the naked, to clothe them...?” (Isaiah 58:3–7)
“...in the house of the Lord on the day of the fast...” (Jeremiah 36:6)
“Declare a holy fast; call a sacred assembly; summon the elders...” (Joel 1:14)
“So Cornelius said: Four days ago to this hour, I was fasting...” (Acts 10:30)
“While they were worshiping the Lord and fasting… So after they had fasted and prayed...” (Acts 13:2–3)
“...that you may devote yourselves to prayer and fasting...” (1 Corinthians 7:5)
And in the Holy Qur’an:
“O you who have believed, fasting is prescribed for you as it was prescribed for those before you, that you may become righteous... And to fast is better for you, if you only knew.” (Al-Baqarah 2:183–184)
“Indeed, I have vowed a fast to the Most Merciful, so I will not speak today to any human being.” (Maryam 19:26)
“...as penance by fasting, so that he may taste the consequences of his action...” (Al-Māʾidah 5:95)

42 And what now of love, the greatest of all commandments in every divine message?
Love was the central axis of Christ’s teachings. He taught that all of God’s demands can be summed up in two great commandments. He said:
“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and greatest commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets.” (Matthew 22:37–40; Luke 10:27; Mark 12:30–31)
Christ's well-known words, often referred to as the Golden Rule, further explain the scope of the second commandment:
“So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” (Matthew 7:12; Luke 6:31). Christ excelled in teaching the way of love—not just through words, but through example, demonstrating self-sacrificial love. He taught:
“But I say to you, love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven. For he makes his sun rise on the evil and the good, and sends rain on the righteous and the unrighteous.” (Matthew 5:44–45).

43 On Love, John the Beloved Disciple said: “Whoever does not love does not know God, because God is love.” (1 John 4:8). Likewise, the Prophet Solomon taught: “...love covers all sins.” (Proverbs 10:12)
And in the letters of Paul: “The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith.” (1 Timothy 1:5).
“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control...” (Galatians 5:22-23). “Knowledge puffs up, but love builds up.” (1 Corinthians 8:1). “If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing. Love is patient, love is kind. It does not envy, it does not boast... It is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.” (1 Corinthians 13:1-8).
“And now these three remain: faith, hope and love. But the greatest of these is love.” (1 Corinthians 13:13). Also in Peter’s letter: “Now that you have purified yourselves by obeying the truth so that you have sincere love for each other, love one another deeply, from the heart.” (1 Peter 1:22).
And John the Beloved again said: “Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have.

44 In Islam, love is also a religious obligation upon every Muslim, as stated in the noble hadith: "None of you truly believes until he loves for his brother what he loves for himself." In the Holy Qur'an, we read: "And they give food, in spite of love for it, to the needy, the orphan, and the captive, [saying], 'We feed you only for the countenance of Allah. We wish not from you reward or gratitude.'" (Al-Insan 76:8-9).
"Here you are loving them, but they love you not, and you believe in all the Scripture..." (Aal Imran 3:119).
"Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets, and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous." (Al-Baqarah 2:177).
Regarding love, God says in the Qur’an: "And I bestowed upon you love from Me so that you would be brought up under My eye." (Taha 20:39). And in another place regarding affection among enemies:
"Perhaps Allah will bring about affection between you and those with whom you were enemies. And Allah is competent, and Allah is Forgiving and Merciful". (Al-Mumtahina 60: 7), “Good and evil are not equal Repel [evil] with what is better, and behold — the one between whom and you is enmity [may become] as though he were a devoted friend.” (Qur’an, Surah Fussilat 41: 34). “Repel [evil] with what is better” means: When someone wrongs you, respond not with vengeance, but with kindness. As Caliph ʿUmar ibn al-Khaṭṭāb (may God be pleased with him) said: ‘The best way to punish someone who disobeyed God in his treatment of you is to obey God in your treatment of him’.
And the verse continues:
“…Then the one between you and him was enmity will become as though he were a close and warm friend.”
— That is, the enemy who once harmed you may, through your goodness toward him, soften and draw near to you in love and intimacy, until he becomes like a loyal friend or even like a kinsman who shows you tenderness and care.
This interpretation is drawn from the classical exegesis of al-Qurṭubī and al-Ṭabarī.
Furthermore, the Prophet Muhammad ﷺ said: “Indeed, God is gentle and loves gentleness. He gives for gentleness what He does not give for harshness or for anything else.”
“Gentleness is never found in something except that it beautifies it, and it is never removed from something except that it makes it disgraceful.” — Narrated by Muslim. He also said: “Make things easy and do not make them difficult. Give glad tidings and do not repel [people].”

45 And about love, Kahlil Gibran said: “You are my brother and I love you—
I love you as you prostrate in your mosque, and as you kneel in your temple, and as you pray in your church, for you and I are sons of one faith: the Spirit…”
And in his book “The Prophet,” the very first question that Almitra asked the Chosen and Beloved Prophet was about Love. And he answered: “When love beckons to you, follow him, Though his ways are hard and steep. And when his wings enfold you, yield to him,
Though the sword hidden among his pinions may wound you. And when he speaks to you, believe in him,
Though his voice may shatter your dreams As the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth, so is he for your pruning. He threshes you to make you naked. He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant; And then he assigns you to his sacred fire, That you may become sacred bread for God's sacred feast. Love gives naught but itself and takes naught but from itself. Love possesses not, nor would it possessed; For love is sufficient unto love. And Gibran continues: “When you love, you should not say, ‘God is in my heart,’ but rather, ‘I am in the heart of God’. Love one another, but make not a bond of love: Let it rather be a moving sea between the shores of your souls. A man’s needs may change, but his love does not change — nor does his longing for love to fulfill his needs. And finally:
Love knows not its own depth until the hour of separation.”

46 In another domain, Jesus Christ performed miracles, raised the dead, and proclaimed to people the coming of the Kingdom of God, giving several signs that point to the "last days" and "end times": wars unlike any before, severe famines and food shortages, pandemics, and great earthquakes. (Matthew 24:7). But when the judgment of God is executed, who will be saved—and who will not? In the Book of Proverbs of the prophet Solomon, we read: "For the upright will inhabit the land, and those of integrity will remain in it, but the wicked will be cut off from the land, and the treacherous will be rooted out of it." (Proverbs 2:21–22).
And in the Psalms of the prophet David: "...the offspring of the wicked shall be cut off. The righteous shall inherit the earth and dwell in it forever". (Psalm 37: 28–29). And in the Holy Qur’an, it is written:
"Indeed, We have written in the Psalms after the [previous] mention that the earth is inherited by My righteous servants." (Al-Anbiya 21:105).

47 Under this Kingdom, God’s purpose will be fulfilled—that the earth returns to being a paradise. There will be no more war or violence: "Nation shall not lift up sword against nation, neither shall they learn war anymore." (Isaiah 2:4)
Peace will reign between man and beast, between predators and tame animals: "The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat... and a little child shall lead them. The cow and the bear shall graze; their young shall lie down together, and the lion shall eat straw like the ox. The nursing child shall play over the hole of the cobra, and the weaned child shall put his hand on the adder’s den." (Isaiah 11:6–8)
And also: "The wolf and the lamb shall graze together; the lion shall eat straw like the ox, and dust shall be the serpent’s food..." (Isaiah 65:25). A similar description is given by the commentator Ibn Kathir in his exegesis of Surah An-Nisa, where he writes: "Lions will graze with camels, leopards with cattle, wolves with sheep, and children will play with snakes without harm."

48 In God’s promised new world—the Garden (Paradise)—the rule of the Kingdom will remove sickness and old age:
"Then the eyes of the blind shall be opened, and the ears of the deaf unstopped. Then shall the lame leap like a deer, and the tongue of the mute sing for joy. For waters break forth in the wilderness, and streams in the desert." (Isaiah 35:5–6). And in the Book of Revelation we read: “Then I saw a new heaven and a new earth… And I saw the holy city, New Jerusalem, coming down out of heaven from God… And I heard a loud voice from the throne saying: ‘Behold, the dwelling of God is with men. He will dwell with them… He will wipe away every tear from their eyes, and death shall be no more; neither shall there be mourning nor crying nor pain anymore, for the former things have passed away.’
And He who was seated on the throne said: ‘Behold, I make all things new.’ And He said to me, ‘Write this down, for these words are trustworthy and true". (Revelation 21: 1–5).

49 Likewise, the description of Paradise in the Qur’an reads:
“Indeed, the righteous will be in a secure place – among gardens and springs… They will call for every kind of fruit in peace and security. They will not taste death therein, except the first death, and He will protect them from the punishment of the Blaze.”
(Surah Ad-Dukhan 51–56)
“The description of Paradise, which the righteous have been promised: therein are rivers of water unpolluted, rivers of milk unchanging in taste, rivers of purified honey, and for them therein are all kinds of fruits…”
(Surah Muhammad 15)
“Indeed, the righteous will be in bliss, reclining on adorned couches, looking around. You will recognize in their faces the radiance of delight.”
(Surah Al-Mutaffifin 22–24)
“That Day, some faces will be radiant – pleased with their striving – in a lofty Garden.”
(Surah Al-Ghashiyah 8–10).

50 But to whom has God promised this Paradise?
The Qur’an declares: “Indeed, Allah has purchased from the believers their lives and their wealth in exchange for Paradise… A true promise from Him in the Torah, the Gospel, and the Qur’an. And who is more faithful to His covenant than Allah?”
(Surah At-Tawbah 111).
The Qur’an also affirms that judgment applies to the followers of the Gospel:
“So let the People of the Gospel judge by what Allah has revealed therein.”
(Surah Al-Ma’idah 47)
“And We sent, following in their footsteps, Jesus, son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light, and confirmation of what came before it in the Torah – a guidance and an admonition for the righteous.”
(Surah Al-Ma’idah 46)
Thus, God’s promise of Paradise extends to the true believers among the followers of the Torah, the Gospel, and the Qur’an.

51 And oh, what a great joy will fill the earth when the dead return to life to reunite once again with their loved ones! Then will be fulfilled the promise of the Lord Jesus:
“Do not marvel at this; for the hour is coming when all who are in the graves will hear His voice, and those who have done good will rise to the resurrection of life, and those who have done evil to the resurrection of judgment”.
(John 5: 28-29).
Now, of course, we long for the time when God will complete His promises. Then joy will overwhelm us as the Lord Jesus, the descendant of Abraham, brings blessings to people from all nations. Yes, we eagerly await the sight of Paradise restored throughout the earth.

52 Today, in these difficult times, we must expect that only one people will be accepted by God as His true worshipers. And we find this people where true unity exists. For God is One, and His guidance is one — harmonious and consistent in the Torah, the Gospel, and the Qur’an alike. Those who follow God’s guidance form a united community whose members all apply God’s righteous principles. Among them, there is no division or prejudice but harmony and brotherly love, despite their different backgrounds, ethnicities, sects, and races. In this regard, the beloved disciple John said: “If anyone says, ‘I love God,’ yet hates his brother, he is a liar. For whoever does not love his brother whom he has seen, cannot love God whom he has not seen”.(1John 4: 20).

53 Thus, love and unity are the two prominent characteristics of the true people of God. God does not burden people beyond their capacity: “God does not burden any soul beyond its capacity…”. (Al-Baqarah 2: 286).

Therefore, the people of God must be distinguished by applying all His laws, teachings, and commandments, following His guidance in all the holy books. Zeal alone is not enough. Without correct knowledge, zeal misdirected led the Jews to reject Christ and the prophets: “They have a zeal for God, but not according to knowledge”. (Romans 10: 2).

54 And can all the divine revelations be true if their followers fail to apply God’s principles? The Lord Jesus said: “By their fruits you will know them. Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven”.
(Matthew 7: 16-20, 21). Also: “This people honors me with their lips, but their hearts are far from me. In vain do they worship me, teaching as doctrines the commandments of men”. (Matthew 15: 8-9).
Likewise, the Qur’an states:
“…those who say, ‘We believe’ with their mouths, but their hearts do not believe”. (Al-Ma’idah 5: 41). “…they speak with their tongues what is not in their hearts”.(Al-Fath 48: 11). “…they say with their mouths what is not in their hearts, and Allah knows what they conceal”. (Al-Imran 3: 167), “…they please you with their mouths, but their hearts refuse, and most of them are rebellious”. (At-Tawbah 9: 8).

55 Therefore, we must emulate the Prophet Enoch (Idris) and Noah who took their stand boldly and courageously despite most people’s resistance. Like Abraham, we must show faith by our works. So we must strive to gain true knowledge about God, His purposes, and demands from His holy books, then diligently apply what we learn to become “doers of the word, and not hearers only”. (James 1: 22-25). Hence, the Lord Jesus said: “By their fruits you will know them…”. (Matthew 7: 16-20). Whoever claims to worship God rightly must produce good fruits in words and deeds.

56 Despite all this, people usually try to distort what annoys them. If the Jews succeeded in distorting the words of God's books, why did they not change the texts that expose their rebellion and disobedience to God? And why did they not distort dozens of prophecies about Christ to justify their rejection of Him? The Holy Scripture confirms to us that God will preserve His words: “...But the word of our God endures forever”. (Isaiah 40: 8). "Having been born again, not of perishable seed but of imperishable, through the living and enduring word of God... And the word of the Lord endures forever". (1Peter 1: 23-25). Similarly, we read in the Qur’an: "...And there is no changer of God's words".
(Al-An'am 6: 34). The Qur’an also calls the Torah and the Gospel "the Illuminated Book" [Aal-Imran 3: 184; Fatir 35: 25], and many verses clarify that these books are from God [Al-Baqarah 2: 89; Al-An'am 6: 91]. We read about the Torah and Gospel that each contains guidance and light [Al-Ma’idah 5: 44-47], and also that the Torah contains God's laws [Al-Ma’idah 5: 43].

57 Many prominent Muslim commentators (such as Al-Jalalayn, Al-Fakhr Al-Razi, Al-Tabari, and Al-Baydawi) agree that the Qur’an calls the Torah "God’s Book" [Aal-Imran 3: 23] and "the clear Book" [As-Saffat 37: 117]. However, some still believe that today's Torah and Gospel have been distorted. But what do Muslim scholars say about this? The commentaries explain distortion in two ways:

1. Distortion in wording (textual alteration).

2. Distortion (corruption) in the meaning of the text.

There is no consensus among commentators that the intended distortion is textual. Imam Al-Bukhari, in his Sahih, in the Book of Monotheism, explains the meaning of the word "distortion": "They distort — they remove (meaning), but no one can remove the wording of God's books; rather, they distort it by interpreting it other than its true interpretation".
In his commentary on Surat An-Nisa [4: 46], Al-Fakhr Al-Razi says: "What is meant by distortion is casting false doubts, corrupt interpretations, and diverting attention from the true meaning to a false one by linguistic tricks, as innovators do in our time with verses that contradict their sect's doctrines. This explanation of distortion is the most accurate". He adds in his commentary on Surat Al-Ma’idah [5: 13]:
"This distortion may involve false interpretation and possibly changing the wording, but as we have shown earlier, the first is more likely because the text conveyed through continuous transmission is unlikely to have its wording changed".

58 What is strange today is that Westerners know more about Islam and about Al-Ghazali (Hujjat al-Islam) than many Easterners do. They translate him, study his teachings, and carefully examine his works like "Ihyaa Ulum al-Din" and investigate his Sufi aims. However, Muslims rarely mention Al-Ghazali or speak about him because they are still preoccupied with what their ancestors inherited, even if their ancestors neither reasoned nor were guided.
Moreover, Al-Ghazali holds a high status among Western orientalists and scholars, who place him alongside Ibn Sina and Ibn Rushd among the foremost Eastern philosophers. Among spiritualists, he is regarded as the noblest and loftiest figure to appear in Islam. It is strange that today on the walls of churches in Italy (Florence, for example), dating from the 15th century, one can see images of Al-Ghazali among other saints and theologians considered the pillars of the Church in the Middle Ages.

59 Saint Augustine is the cornerstone of the Christian Church, and there is a psychological connection between him and Al-Ghazali. They are two faces of one principle despite the differences in their eras and religious and social contexts. That one principle is a natural inclination within the soul. For example, Al-Ghazali withdrew from worldly life, giving up his high status to become a mystic, delving deeply into linking the ends of knowledge with the beginnings of religion, seeking the essence of religion and theology. Similarly, Augustine, five centuries earlier, took the earth as a ladder to ascend towards heaven. Al-Ghazali is closer to the core and secrets of matters, perhaps because he inherited advanced Arab and Greek scientific theories of his time, whereas Augustine inherited the theology that preoccupied the Church Fathers in the 2nd and 3rd centuries AD. Intellectual inheritance flows from one thought to another and from one era to another...

60 Al-Ghazali was an important link between earlier mystics from India and what later appeared in the works of Spinoza and William Blake. Imam Abu Hamid Al-Ghazali combined philosophical leadership, encyclopedic jurisprudence, and spiritual inclination, characterized by intelligence, broad vision, strong argumentation, rational thinking, sharp insight, courage of opinion, and presence of mind. All this qualified him to pioneer various sciences and arts; he became one of the most renowned Arab encyclopedists.

61 Moreover, truth is like stars that are visible only behind the darkness of night. Philosophically, it means uncovering what is hidden and declaring it, removing the veils, and returning to the pure sources... more than it means, in the sense of logic, conformity of reason with facts, or matching judgments with the essence of things. Thus, vast spaces remain between human freedom in unlimited research and reaching or possessing absolute truth. It may be that no one in this limited and fluctuating life attains anything fixed. Everything in existence turns upon itself and others, groaning as if in severe and ongoing labor. Jesus said: "From the days of John the Baptist until now, the kingdom of heaven suffers violence, and violent men take it by force".(Matthew 11: 12). Paul said in his letter to the Romans: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness" (or in another translation, "who hold the truth captive"). (Romans 1: 18). Acts says: "...Truly I perceive that God shows no partiality".
(Acts 10: 34).

62 But God, on the great day of reckoning, will ask us, as He asked Cain at the beginning:
"What have you done to your brother?". (Genesis 4: 10)
He will never say: What have you done to Me? Or what sacrifices did you offer Me? Or why did you not keep the law? Or where is the revelation? Or where is the absolute truth? Moreover, who among people has seen the law coming down with the light of the sun from the depths of heaven? And who has seen the heart of God and known His will in humans? Who read it in Moses’ Torah, David’s Psalms, Solomon’s Song, Job’s book, Jeremiah’s Lamentations, Isaiah’s visions, or Christ’s sermons? And who read it in the Qur’an, the Prophetic Hadiths, or the biographies of the Prophet?

63 Human nature is fundamentally good. Therefore, the solution to all social ills lies in self - discipline and striving against the self (the greater jihad), starting with culture and knowledge. Polite and kind behavior, refining personal life, lead to peace and harmony in society: kindness from the father, care from the son, gentleness and nobility from the elder brother, humility and respect from the younger, righteous conduct in spouses, obedience in marriage, human consideration for elders, care for the young, love of good among rulers, loyalty among ministers and subjects...

64 From birth, our parents and relatives instill religious or moral views into our minds. As a result, religion often becomes a matter of family tradition, because a person’s attachment to a particular religion is usually determined by the geographic accident of their birthplace. Studying the different divine messages does not necessarily imply lack of sincerity in one’s own religion, but rather can broaden one’s perspective on how others have sought the truth and enriched their search. Knowledge leads to understanding, and understanding leads to tolerance of those who hold different views. The Qur’an says: (Perhaps Allah will put between you and those whom you dispute affection). (Al-Mumtahanah 60: 7).
Jesus said: "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you... For He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust".(Matthew 5: 44-45).

65 In reality, religion is sufficient to make us hate each other, but not enough to make us love each other. People fight over religion, write about it, fight for it, and die for it. No one ever does evil as completely and gleefully as when they do it with religious conviction. While true religion forbids one crime, false religions provide excuses for thousands. Thus, people use the holiest things in the universe to spread evil in the universe. Goodness in people is made if forced, and evil in them does not perish even if buried... Certainly, history should make us pause and ask: What role has religion played in so many wars? The Crusades, the Inquisitions, conflicts in the Middle East and Northern Ireland, the massacre between Iraq and Iran (1980–1988), Hindu-Sikh clashes in India, the two World Wars where Catholics killed Catholics and Protestants killed Protestants under orders of their Christian political leaders, and the devastating war in Syria... The truth is not something to fight for but a path to return to — together. Hence the cries of the miserable from the depths of darkness are not heard by those who sit on thrones in God's name, nor do the laments of the sorrowful reach the ears of those who preach God's teachings from pulpits.

66 Christ will return to expel the merchants of religion from the houses of worship, which have become dens of thieves twisted with snakes of malice, cunning, and deceit... Christian teaching says: "Do not conform to this world, but be transformed by the renewing of your mind, that you may prove what is the good, acceptable, and perfect will of God".(Romans 12: 2). We were yesterday in this life, we have come now, and we shall return until we become perfect: "Be perfect, therefore, as your heavenly Father is perfect". (Matthew 5: 48). "That the man of God may be complete, thoroughly equipped for every good work". (2 Timothy 3: 17).
This is also confirmed by the Qur’an: (We have certainly created man in the best of stature). (At-Tin 95: 4). (He who perfected everything which He created and began the creation of man from clay, then made his progeny from a quintessence of despised water). (As-Sajdah 32: 7-8)

67 Every religion has different teachings and guidance. Therefore, we must unite in God rather than differ about God. However, with the rise of atheism and the wide acceptance of Darwin’s theory of evolution in this materialistic era, many have surrendered to the idea that God does not exist, except those whom my Lord has mercy on. Political sectarianism has divided us into disunited states. To build the human state, sectarianism must be removed first from the souls, then from the texts. The Qur’an says: "...Indeed, We or you are upon guidance or in clear error".(Saba 34: 24).
(Indeed, Allah will not change the condition of a people until they change what is in themselves). (Ar-Ra’d 13: 11).
(That is because Allah does not change the favor which He has bestowed upon a people until they change what is within themselves. And indeed, Allah is Hearing and Knowing). (Al-Anfal 8: 53).

68 In fact, religion believes in the law of causality. The Qur’an says:(Indeed, all things We created with predestination).
(Al-Qamar 54: 49). Some Muslim thinkers say that Darwin’s theory of evolution and natural selection do not contradict religious thinking but contradict religious history. In religious thought, there is no objection to God having created the evolutionary system starting from the sperm: (We have certainly created man in the best of stature).(At-Tin 95: 4). And that man is an origin, not a branch from another creature. Thus, the law of causality does not distance itself from religious thought in this field.

69 Moreover, the current Western care for researching Eastern antiquities and the study of Islam from various aspects, its history, and peoples, old and new, and their fairness toward the Prophet (peace be upon him), supported by the fact that truth inevitably prevails, all guide us to understand that Islam today will be most fiercely opposed by its most zealous and defensive adherents, and its strangers will be its own followers. Just as it was supported initially by strangers from the environment in which it arose, such as Abdullah bin Salam, a learned rabbi from the prominent rabbis and scholars of the Jews who embraced Islam shortly after contacting the Prophet (peace be upon him) and ordered his household to embrace Islam with him. When the Prophet (peace be upon him) asked about him, even before anyone knew of his Islam, they said: "Our master, son of our master, our rabbi, and our scholar." Then the Qur’anic verse was revealed concerning him:
(Say: Have you considered if it is from Allah and you disbelieve in it while a witness from the Children of Israel testifies to something like it and believes, but you are arrogant? Indeed, Allah does not guide the wrongdoing people). (Al-Ahqaf 46: 10).
There are many like Abdullah bin Salam, the Christian priest Waraqa ibn Nawfal, the monk Bahira, and others... These are the few about whom Allah said: "...And few of My servants are grateful". (Saba' 34: 13). "...And none believed with him except a few".(Hud 11: 40). "...Among the first and among the later, a few". (Al-Waqi’ah 56: 13-14).
Likewise, in the end, Islam will be supported by those strangers to its language and homeland. It began as a stranger and will return as a stranger, so blessed are the strangers. For this purpose, we mention famous contemporary scientists and personalities who embraced Islam: Maurice Bucaille, Hoffman, Ingrid Mattson, Jermaine Jackson, Danny Thompson, Daniel Moore, Daniel Stretch, Roger Garaudy, Frank Ribéry, Chris Jackson, Christian Baker, Lauren Booth, Martin Lings, Malcolm X, Mike Tyson, Michael Wolf, Nicolas Anelka, Katie Stephen (Yusuf Islam), Joseph Estus, Muhammad Ali Clay...

70 Jesus Christ (peace be upon him) experienced the severest form of estrangement in his homeland (Matthew 25: 43; Luke 4: 24). Just as the saint and the righteous cannot rise above the high self within each of us, so the evil and the weak cannot descend to the lowest of the low selves within us. Therefore, the wrongdoer among us cannot commit sin without our hidden will and knowledge in our hearts.

71 We justify that our catastrophes and calamities are because of our distance from God, even though we are among the most God-fearing and worshiping peoples on earth. We attribute our failures to our women dressing immodestly, while they are among the most covered women. We believe our misery is due to God's wrath, yet the same logic leads us to say that America's prosperity and Europe's strength are due to God's grace and blessings. We know for sure, backed by numbers, that the most religious societies in the world are also the most corrupt in administration, bribery in judiciary, lies in politics, harassment of women, and assault on children, yet we say to people: "The reason for moral corruption is lack of religion". What hypocrisy!

72 We rejoice in the presence of grand mosques and churches in New York, London, and Paris. We rejoice when a young Westerner recites the Shahada, even with difficulty, behind an imam in a mosque in Western capitals. But we do not see this as a victory for values of human rights and individual and religious freedoms. Instead, we raise hell if a priest baptizes one Muslim, even inside the Vatican, thinking it a conspiracy against Islam and Muslims.

73 Our backwardness is not because of distance from religion; atheistic advanced nations have no religion. Our backwardness is because we do not take the causes of progress and development. Our failure is due to corruption, and we have become reactionaries because we are far from science, knowledge, and education. We are miserable because we believe that God has only guided our own people. When will we realize that religion is not a beard, nor prayer beads, nor a cry, nor a turban, nor memorizing verses and hadiths we do not apply, nor myths, nor priesthood, nor partisanship, nor racism, nor sectarianism? In Islam, there is no difference between white and black except by piety. Rather, in it, the dealings between people are duties and rights, tolerance and compassion, kindness and affection, knowledge and work, perseverance and diligence.

74 And a final word in light of all that was mentioned in this research:

The testimony of truth is not fulfilled merely by belief in God, His angels, His books, His messengers, and the Last Day, nor by prayer, fasting, almsgiving, and pilgrimage. Rather, it is fulfilled by conveying the word of truth to all mankind through good deeds, noble morals, just politics, and the correct methodology. Ignorance, superstition, and foolish doctrine are armies enslaving and colonizing societies; they are the art of hijacking minds.
Therefore, the West supports every extremist, separatist, and sectarian religious project in the East with the goal of control, domination, and colonization. People are prisoners of habits or illusory convictions that bind them. They only need to discover the hidden rope twisting around their minds and preventing their progress. They do not apply God’s rulings and demand rulers abolish them. Every nation that inherits generations speaking of weakness, backwardness, fear, and poverty will remain backward until it breaks its illusory rope. A nation enslaved by its spirit and mentality cannot be free in its customs and clothes... When we understand this, change will happen, and our standing will rise among ourselves and among peoples.

             Dr. Antoin Jaajaa
         (Clinical psychology)
      antoinjaajaa@gmail.com