Bridging Sacred Narratives: Convergences Between the Bible and the Quran

The sacred texts of the two world religions, the Bible and the Quran, demonstrate an astonishing similarity in the presentation of key narratives, while preserving the unique characteristics of each teaching. The introduction to the narrative of the Fall of the first parents—Adam and Eve—is vivid and dramatic: in both sacred books, a story of disobedience leading to an expulsion from a state of paradise is revealed. The Quran portrays this drama through a metaphor of being sent down from the heavens to the earth, symbolizing the beginning of humanity’s struggle, which resonates with the biblical depiction of the Garden of Eden and its loss.

The main part of the narrative also concerns the figure of Isa, son of Mary, whose role in the Quran is somewhat less elaborated, yet still significant compared to the centrality of the image of Christ in the Gospel. This contrast underscores how important the New Testament is for Christianity, where the life, deeds, and words of Jesus Christ form the core of the faith, uniting the Old and New Testaments into a single whole. It is noteworthy that the Christian tradition demonstrates an impressive unity through constant cross-references within canonical texts, further testifying to the structural coherence and deep interconnectedness of their messages.

In conclusion, it can be said that despite differences in interpretation and emphasis, the sacred texts of both traditions provide food for deep reflection on human existence, the Fall, and redemption. Recognizing these intersections enriches both religious thought and interfaith dialogue, reminding us that faith, in many ways, unites peoples and cultures, building bridges across centuries and continents.

Which elements of the Bible can be compared with verses in the Quran, and how are the sacred texts structured in the Christian tradition?

The Quran contains elements that directly correspond to key narratives and characters found in the Bible. For example, both the Bible and the Quran describe the Fall of the first people—Adam and Eve. One source states:
"In the Quran, as in the Bible, the Fall of the first parents—Adam and Eve—is described. According to the Muslim sacred book, the first man was the caliph (representative) of Allah. God placed Adam in a marvelous garden and ordered him not to eat the fruit from a specific tree. However, Satan convinced Adam and his wife to disobey Allah. Because of this disobedience, they were expelled from the garden. They were told that from that moment their home would be al-ard (earth) and that their descendants would be in conflict with one another. Since people had sinned, they could no longer live in paradise, and God expelled them from the Garden of Eden, which corresponds to the biblical account. In the Quran, the word 'habata' (to send down) is used twice in describing divine punishment; Muslims believe that originally the garden was in the heavens and that people were exiled to earth for their sin. The Muslim belief that all these events took place in the heavens, in paradise, is confirmed by the words of Sura 9:72, which speaks of 'jannah'—an Arabic term meaning 'garden.' This is one of the names for paradise in Islam. Muslims believe it refers to the Garden of Eden, where Adam and Eve lived."
(source: link , page: 234-235)

The Quran also mentions figures such as Isa (Jesus, son of Mary), although its narrative about Isa is much shorter compared to what is recorded in the Gospel, where the figure of Christ is central throughout the New Testament. An example of a comparison is provided:
"When I managed to convince my Syrian friend to read the Gospel, he admitted that 'I found in the Injil (Bible) many interesting things, which, although mentioned, are very scantily detailed in the Quran.' For example, concerning Isa ibn Maryam (Jesus, son of Mary) only a few suras are dedicated in the Muslim sacred book. At the same time, the figure of Christ is central throughout the Gospel (Injil)."
(source: link , page: 65)

Moving on to the second aspect of the question, the sacred texts in the Christian tradition are structured as a unified whole consisting of the Old and New Testaments. Despite their unity, the New Testament holds preeminence for Christians—particularly the Gospel, which records the image of Jesus Christ through descriptions of His life, deeds, and words. As emphasized in one source:
"The sacred Scripture of the Old and New Testaments is a unified whole, but for Christians, the New Testament underpins everything, primarily the Gospel, in which the image of Jesus Christ is preserved, revealed through the events of His life, His deeds, and His words."
(source: link , page: 618)

Moreover, the tradition of Christian theological thought manifests in intertextuality, where various canonical books reference one another. For example, one source provides a list of references to key texts:
"See: Matt. 12, 18, 20; 25, 31-46; John 5, 22, 27-29; Acts 10, 42; Romans 14, 10; 2 Cor. 5, 10; 2 Tim. 4, 1; Revelation 19, 11-13."
(source: link , page: 5149)

Such cross-referencing illustrates how the sacred texts in Christianity are interconnected, demonstrating the sequence and unity of their narrative—a central feature of the Christian tradition.

Thus, the elements of the Bible—from the narrative of the Fall to the depiction of prophets and redemptive events—find their reflection in the verses of the Quran, although interpretations and emphases may differ. At the same time, the sacred texts of the Christian tradition are structured as a cohesive whole comprising the Old and New Testaments, with the New Testament, particularly the Gospels, carrying the foundational message of the life and teachings of Jesus Christ.