Scripture · Knowledge · Dialogue
What happens when we open the sacred Book of another tradition and encounter a name we know, a familiar prayer, a call to the same responsibility?
Moses, Abraham, Mary, Jesus, Zechariah, and John all appear in the Qur’an. The Torah and the Gospel are recalled as revelations from GOD. For many readers, this encounter marks the beginning of a discovery: another person’s spiritual history may be closer to our own than we had imagined.
Understanding this closeness calls for careful attention to words and respect for differences. Reading the Bible and the Qur’an together can become a school of listening, where the search for truth accompanies personal growth and the work of building peace.
Parallel reading: original texts alongside working English translations prepared for this study. Each row contains a complete verse; square brackets indicate explanatory additions. In English, Allāh is rendered as GOD; the divine Name is preserved in the Hebrew text and rendered as LORD in the translation.
In what sense does the Qur’an bear witness to the Bible?
The title of this page should be understood in its precise sense: the Qur’an recognises the divine origin of earlier revelations and presents itself as confirming them. This affirmation belongs to the Islamic understanding of revelation, in which the Qur’an also exercises a role of guardianship and discernment.
To read these passages carefully, we need to distinguish several terms:
Torah · Tawrat
The revelation associated with Moses. In Judaism, the written Torah designates the five books of the Pentateuch, within the broader canon of the Tanakh.
Gospel · Injīl
In the Qur’an, this is the revelation entrusted to Jesus. The term does not automatically correspond to the entire New Testament or to a particular edition of the four Gospels.
People of the Book
The Qur’anic expression Ahl al-Kitāb refers particularly to Jews and Christians, as recipients of earlier scriptural revelations.
Recognising these shared roots leaves important questions open about the transmission of texts, their interpretation, and the authority attributed to each Scripture. Dialogue becomes more sincere when each tradition is heard in the terms through which it understands itself.
Qur’an 3:3–4 · Confirming earlier revelations
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 3:3 | نَزَّلَ عَلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ |
He has sent down to you the Book in truth, confirming what came before it, and He sent down the Torah and the Gospel, |
| 3:4 | مِن قَبْلُ هُدًۭى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ ۗ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ لَهُمْ عَذَابٌۭ شَدِيدٌۭ ۗ وَٱللَّهُ عَزِيزٌۭ ذُو ٱنتِقَامٍ |
previously, as guidance for humankind; and He sent down the Criterion. Those who reject the signs of GOD will face a severe punishment. GOD is Mighty, LORD of Retribution. |
The Torah and the Gospel are recalled together here, as part of guidance addressed to humankind. The term al-Furqān, rendered as “Criterion”, evokes discernment between truth and error.
Stories and commandments that meet
This page begins with three concrete comparisons: the announcement of John’s birth, respect for the divine Name, and care for parents. The texts show recognisable points of convergence, while retaining their own wording and contexts.
Zechariah and John: a prayer heard
The Qur’an and the Gospel according to Luke both place the announcement to Zechariah in a setting of prayer. In the Qur’an, John is called Yaḥyā. The accounts share figures and themes, without being identical in every detail.
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 3:39 | فَنَادَتْهُ ٱلْمَلَٰٓئِكَةُ وَهُوَ قَآئِمٌۭ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍۢ مِّنَ ٱللَّهِ وَسَيِّدًۭا وَحَصُورًۭا وَنَبِيًّۭا مِّنَ ٱلصَّٰلِحِينَ |
Then the angels called to him as he stood praying in the sanctuary: “GOD gives you the good news of John, who will confirm a Word from GOD, who will be noble and chaste, and a prophet among the righteous.” |
| Verse | Greek · original text | English · working translation |
|---|---|---|
| Luke 1:11 | ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. |
An angel of the LORD appeared to him, standing at the right side of the altar of incense. |
| Luke 1:12 | καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπ’ αὐτόν. |
When Zechariah saw him, he was troubled, and fear came over him. |
| Luke 1:13 | εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος· Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην· |
But the angel said to him: “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John.” |
Readers may pause over a shared image: a man at prayer receives news that exceeds his expectations. In meditation, this scene can teach us to remain open to hope, even when our experience seems to have already spoken the final word.
The Name of GOD and responsibility in speech
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 2:224 | وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةًۭ لِّأَيْمَٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌۭ |
Do not make GOD, because of your oaths, an obstacle to doing good, being mindful of Him, and making peace between people. GOD hears and knows all things. |
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| Exodus 20:7 | לֹ֥א תִשָּׂ֛א אֶת־שֵֽׁם־יְהֹוָ֥ה אֱלֹהֶ֖יךָ לַשָּׁ֑וְא כִּ֣י לֹ֤א יְנַקֶּה֙ יְהֹוָ֔ה אֵ֛ת אֲשֶׁר־יִשָּׂ֥א אֶת־שְׁמ֖וֹ לַשָּֽׁוְא׃ |
You shall not take the name of the LORD your GOD in vain, for the LORD will not leave unpunished anyone who takes His name in vain. |
Exodus prohibits taking the divine Name in vain; Qur’an 2:224 warns against using oaths in ways that obstruct goodness and reconciliation. These verses do not, by themselves, establish a general prohibition of every oath. Read together, they point to a concrete responsibility: invoking GOD commits our conduct to truthfulness.
Honouring parents: faith in everyday life
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 17:23 | ۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّۢ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًۭا كَرِيمًۭا |
Your LORD has decreed that you worship none but Him and treat your parents with kindness. If one or both of them reach old age in your care, do not even say “Uff” to them, nor rebuke them, but speak to them respectfully. |
| 17:24 | وَٱخْفِضْ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْمَةِ وَقُل رَّبِّ ٱرْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًۭا |
Lower to them the wing of humility, out of mercy, and say: “My LORD, have mercy on them, as they raised me when I was little.” |
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| Exodus 20:12 | כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ |
Honour your father and your mother, so that your days may be long in the land that the LORD your GOD is giving you. |
The commandment to honour one’s parents takes shape in the Qur’anic passage through everyday gestures and words: avoiding contempt, speaking respectfully, and remembering the care we have received. Gratitude matures when it becomes practical attentiveness, especially in the face of frailty and old age.
Torah and Gospel: guidance, light, and responsibility
Surah al-Māʾidah offers one of the most significant passages for this study. Reading the full sequence of 5:43–48, we encounter the Torah, the Gospel, and the Qur’an within a discussion that connects revelation, judgement, and responsibility.
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 5:43 | وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوْرَىٰةُ فِيهَا حُكْمُ ٱللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنۢ بَعْدِ ذَٰلِكَ ۚ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ |
How can they ask you to judge when they have the Torah with them, containing the judgement of GOD, and then turn away after that? Such people are not believers. |
| 5:44 | إِنَّآ أَنزَلْنَا ٱلتَّوْرَىٰةَ فِيهَا هُدًۭى وَنُورٌۭ ۚ يَحْكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسْلَمُوا۟ لِلَّذِينَ هَادُوا۟ وَٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَٰبِ ٱللَّهِ وَكَانُوا۟ عَلَيْهِ شُهَدَآءَ ۚ فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًۭا قَلِيلًۭا ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ |
Indeed, We sent down the Torah, in which there is guidance and light. By it, the prophets who had submitted judged for those who professed Judaism, as did the teachers and scholars, by virtue of the Book of GOD entrusted to their care, to which they were witnesses. So do not fear people, but fear Me, and do not sell My signs for a paltry price. Those who do not judge according to what GOD has sent down are the disbelievers. |
| 5:45 | وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ وَٱلْأَنفَ بِٱلْأَنفِ وَٱلْأُذُنَ بِٱلْأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلْجُرُوحَ قِصَاصٌۭ ۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌۭ لَّهُۥ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ |
In it We prescribed for them: life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and for wounds, proportionate retribution. Whoever waives it as an act of charity, it shall be an expiation for him. Those who do not judge according to what GOD has sent down are the wrongdoers. |
| 5:46 | وَقَفَّيْنَا عَلَىٰٓ ءَاثَٰرِهِم بِعِيسَى ٱبْنِ مَرْيَمَ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ ۖ وَءَاتَيْنَٰهُ ٱلْإِنجِيلَ فِيهِ هُدًۭى وَنُورٌۭ وَمُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ وَهُدًۭى وَمَوْعِظَةًۭ لِّلْمُتَّقِينَ |
Following in their footsteps, We sent Jesus, son of Mary, confirming the Torah that came before him. We gave him the Gospel, in which there is guidance and light, confirming the Torah that came before it, as guidance and admonition for those who are mindful of GOD. |
| 5:47 | وَلْيَحْكُمْ أَهْلُ ٱلْإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ |
Let the people of the Gospel judge according to what GOD has sent down in it. Those who do not judge according to what GOD has sent down are the transgressors. |
| 5:48 | وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّۢ جَعَلْنَا مِنكُمْ شِرْعَةًۭ وَمِنْهَاجًۭا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ |
We have sent down to you the Book in truth, confirming the Scripture that came before it and as its guardian. So judge between them according to what GOD has sent down, and do not follow their desires, turning away from the truth that has come to you. To each of you We have appointed a law and a way. Had GOD willed, He would have made you a single community; but He wishes to test you through what He has given you. So compete in good deeds. To GOD you shall all return, and He will make clear to you that about which you disagreed. |
The passage attributes “guidance and light” to both the Torah and the Gospel. Jesus appears in continuity with the Torah, while the Qur’an is presented as confirming and guarding the earlier Scripture. The closing invitation to compete in good deeds places religious comparison before a practical test: the good each of us is willing to do.
Qur’an 5:68 · Faithfulness to the revelation received
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 5:68 | قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ ۗ وَلَيَزِيدَنَّ كَثِيرًۭا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًۭا وَكُفْرًۭا ۖ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ |
Say: “O People of the Book, you have no foundation until you uphold the Torah, the Gospel, and what has been sent down to you from your LORD.” What has been sent down to you from your LORD will surely increase many of them in rebellion and disbelief. So do not grieve over the people who do not believe. |
This verse contains both an appeal to the Torah and the Gospel and a challenge to those who reject the Qur’anic revelation. Reading it in full allows us to grasp its force and context. In personal reflection, it poses a searching question: how much of the Scripture we say we honour truly finds a place in our choices?
Further Qur’anic testimonies
Qur’an 7:156–157 · Mercy and the announcement of the Messenger
Moses’ supplication introduces a declaration about divine mercy. The passage continues with a reference to the Messenger who, according to the Qur’anic text, is mentioned in the Torah and the Gospel.
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 7:156 | ۞ وَٱكْتُبْ لَنَا فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْءَاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَٰتِنَا يُؤْمِنُونَ |
“Grant us good in this life and in the next: truly, we have turned to You.” He said: “With My punishment I strike whomever I will, while My mercy embraces all things. I shall ordain it for those who are mindful of Me, give zakāt, and believe in Our signs: |
| 7:157 | ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ |
those who follow the Messenger, the unlettered Prophet, whom they find mentioned in the Torah and the Gospel that are with them. He enjoins what is right and forbids what is wrong; he makes good things lawful for them and forbids impure things; he lifts from them their burden and the shackles that weighed upon them. Those who believe in him, honour him, support him, and follow the light sent down with him: they are the ones who will prosper.” |
Islamic tradition identifies this Messenger as Muhammad. The identification of the corresponding announcements in biblical texts is subject to different readings, which are not uniformly shared by Jews, Christians, and Muslims. Acknowledging this difference allows us to present the Islamic testimony respectfully without attributing it to other traditions.
Qur’an 3:93–94 · Bring the Torah and read it
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 3:93 | ۞ كُلُّ ٱلطَّعَامِ كَانَ حِلًّۭا لِّبَنِىٓ إِسْرَٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسْرَٰٓءِيلُ عَلَىٰ نَفْسِهِۦ مِن قَبْلِ أَن تُنَزَّلَ ٱلتَّوْرَىٰةُ ۗ قُلْ فَأْتُوا۟ بِٱلتَّوْرَىٰةِ فَٱتْلُوهَآ إِن كُنتُمْ صَٰدِقِينَ |
All food was lawful for the Children of Israel, except what Israel had forbidden for himself before the Torah was sent down. Say: “Bring the Torah, then, and recite it, if you are truthful.” |
| 3:94 | فَمَنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ مِنۢ بَعْدِ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ |
Those who, after this, invent lies and attribute them to GOD are the wrongdoers. |
The reference concerns a dispute about food; here, “Israel” means the patriarch Jacob. The invitation to bring and read the Torah also offers a lesson in method: a religious conviction should be examined in light of the sources. Love of truth involves a willingness to verify what we repeat.
Qur’an 28:48–49 · The Book and the quality of its guidance
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 28:48 | فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوا۟ لَوْلَآ أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَىٰٓ ۚ أَوَلَمْ يَكْفُرُوا۟ بِمَآ أُوتِىَ مُوسَىٰ مِن قَبْلُ ۖ قَالُوا۟ سِحْرَانِ تَظَٰهَرَا وَقَالُوٓا۟ إِنَّا بِكُلٍّۢ كَٰفِرُونَ |
When the truth came to them from Us, they said: “Why has he not been given something like what was given to Moses?” But had they not already rejected what was given to Moses? They said: “Two works of magic supporting one another!” And they said: “We believe in neither.” |
| 28:49 | قُلْ فَأْتُوا۟ بِكِتَٰبٍۢ مِّنْ عِندِ ٱللَّهِ هُوَ أَهْدَىٰ مِنْهُمَآ أَتَّبِعْهُ إِن كُنتُمْ صَٰدِقِينَ |
Say: “Then bring a Book from GOD that offers better guidance than these two, and I will follow it, if you are truthful.” |
The accusation of “two works of magic” is reported as the words of opponents, rather than as the Qur’an’s judgement on the revelations. In the reading followed here, the two texts referred to are the Torah and the Qur’an. The passage invites us to consider the guidance offered by a revelation, beyond the prejudices with which it may be received.
Qur’an 32:23 · The Book given to Moses
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 32:23 | وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَلَا تَكُن فِى مِرْيَةٍۢ مِّن لِّقَآئِهِۦ ۖ وَجَعَلْنَٰهُ هُدًۭى لِّبَنِىٓ إِسْرَٰٓءِيلَ |
We certainly gave Moses the Book, so have no doubt about meeting him. And We made it a guide for the Children of Israel. |
Qur’an 53:36–42 · Moses, Abraham, and personal responsibility
The reference to the scrolls of Moses continues with Abraham and a series of teachings. Reading the complete sequence brings out the ethical substance of this reference to earlier revelations.
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 53:36 | أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ |
Has he not been informed of what is in the scrolls of Moses |
| 53:37 | وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ |
and of Abraham, who fully fulfilled ? |
| 53:38 | أَلَّا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ |
That no burdened soul shall bear the burden of another; |
| 53:39 | وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ |
that a human being shall have only what they have striven for; |
| 53:40 | وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ |
that their striving shall be seen; |
| 53:41 | ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ |
then they shall receive the fullest recompense for it; |
| 53:42 | وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ |
and that with your LORD is the final destination. |
The return to the LORD is placed alongside responsibility for one’s own actions. For the reader, this connection between the memory of the prophets and personal conduct is significant: learning the history of faith also calls us to account for our own.
Recognising differences, preserving honesty
A careful comparison also requires reading the passages that denounce attributing human words to GOD and distorting Scripture. In Islamic discussion, these themes are associated with taḥrīf, a term used to speak of alteration or distortion. The relationship between corruption of the text and distortion of its meaning has been interpreted in different ways.
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 2:79 | فَوَيْلٌۭ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًۭا قَلِيلًۭا ۖ فَوَيْلٌۭ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌۭ لَّهُم مِّمَّا يَكْسِبُونَ |
Woe to those who write the Book with their own hands and then say: “This is from GOD,” to obtain a paltry price for it. Woe to them for what their hands have written, and woe to them for what they earn. |
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 3:78 | وَإِنَّ مِنْهُمْ لَفَرِيقًۭا يَلْوُۥنَ أَلْسِنَتَهُم بِٱلْكِتَٰبِ لِتَحْسَبُوهُ مِنَ ٱلْكِتَٰبِ وَمَا هُوَ مِنَ ٱلْكِتَٰبِ وَيَقُولُونَ هُوَ مِنْ عِندِ ٱللَّهِ وَمَا هُوَ مِنْ عِندِ ٱللَّهِ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ |
Among them is a group who twist their tongues when reciting the Book, so that you may think it belongs to the Book, although it does not belong to the Book. They say: “It is from GOD,” although it is not from GOD; and they knowingly attribute lies to GOD. |
These texts do not justify dismissing the affirmations of the Torah and the Gospel read earlier; at the same time, those affirmations do not by themselves resolve every question about the integrity of texts or their doctrines. The traditions differ, among other things, in their understanding of the person of Jesus and the authority of the Qur’anic revelation.
For ASH, encounter grows through sincerity: each person can express their convictions, listen to those of others, and acknowledge the limits of their own knowledge. Respect for the dignity of the person with whom we speak remains a duty even when theological agreement is not reached.
Dialogue in the best manner
The Qur’an explicitly addresses how to speak with the People of the Book. The manner of an exchange thus becomes part of religious responsibility itself.
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 29:46 | ۞ وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَٰحِدٌۭ وَنَحْنُ لَهُۥ مُسْلِمُونَ |
Debate with the People of the Book only in the best manner, except with those among them who commit injustice. And say: “We believe in what has been sent down to us and in what has been sent down to you. Our GOD and your GOD is One, and to Him we submit.” |
The verse recalls the oneness of GOD and faith in revelation; it also mentions the exception of those who commit injustice. The invitation to engage “in the best manner” calls for dialogue that combines clarity and restraint. In ASH’s perspective, defending truth and recognising injustice require firmness, without turning religious difference into contempt for an entire people.
Before responding, three questions
- Have I truly read the text and its context, or am I responding to what others have told me?
- Can I describe the other person’s conviction in terms they would recognise as their own?
- What concrete good can come from this encounter, even if we do not reach the same conclusions?
Wisdom that becomes a way of life
A familiar verse can reach us in a new way when we encounter it in the voice of another tradition. We then realise that some of our deepest questions are shared: how to honour GOD, how to speak truthfully, how to care for those entrusted to us, and how to give an account of our lives.
This awareness can become a simple practice. Choose one of the passages you have read, give it a few minutes of attention, and ask what action it calls for today: a more respectful word, a visit you have postponed, a lie to put right, or a conversation to approach with greater humility.
Knowledge of Scripture gains depth when it becomes responsibility. This is where study can contribute to peace: by forming people who are better able to listen, verify, correct themselves, and do good.
May the Word we treasure in our books also find a home in the way we care for one another.
Sources and further reading
Original texts, resources for comparison, and reading notes. The English renderings are working translations for this page; the spiritual reflections express ASH’s editorial perspective.
The Arabic Qur’anic text
Text in ʿuthmānī script, distributed by AlQuran Cloud and compared with Quran.com. The links beside each verse provide direct access to the source.
Earlier revelations and authority
Qur’an 3:3–4; 5:43–48; 5:68; 7:156–157. For the meanings of muhaymin and the different relationships between the Scriptures, compare the translations and commentaries available on the linked pages.
Moses, Abraham, and the appeal to the Torah
Qur’an 3:93–94; 28:48–49; 32:23; 53:36–42. For 32:23, see also Ibn Kathīr’s commentary on the reading that refers to meeting Moses.
Parallel biblical texts
Exodus 20:7 and 20:12: the Masoretic Hebrew text, consulted through Sefaria. Luke 1:11–13: the Greek text of the SBL Greek New Testament, edited by Michael W. Holmes, Society of Biblical Literature and Logos Bible Software, 2010; consulted through BibleGateway.
