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eally been evaluated. Actually, there is deep division n the Islamic world: one day one Imam says
one thing; the next day he says something different.
This letter does not say that there is agreement between all Muslims, but it shows a concerted
move towards a certain consensus. This convergence came about under the auspices of the King of
Jordan, and the Aal al-Bayt (family of the Prophet of Islam) foundation, lead by the king’s uncle
Prince Hassan. This man represents the best of Islam today, from the point of view of reflection,
openness and devotion. Being a devote and faithful Muslim, he married a Hindu who – quite
unusual in modern Islam – did not have to convert to Islam, as is being demanded of the Christian
women today in the West, but which is in no way foreseen in the Koran.
The first positive point of the letter is therefore the fact that it is highly representative, coming
from a converging group. The letter is also representative because it has been sent throughout the
Christian world. If you take a look at those to whom it has been addressed, you can see a carefully
drawn up and complete list: besides the pope we have all of the eastern Christian traditions, the
patriarchs of the Calcedonian and pre Calcedonian Churches; then the protestant Churches and
finally the World Council of Churches. Which amply shows that behind this letter is someone who
knows and understands Christianity and the history of the Church.
I – The structure
On coming to the content of the letter what is immediately striking is the fact that the title has been
taken from the Koran: “A Common Word between Us and You” (Sura of the family of Imran,
3:64). This is what Mohammed says to the Christians in the Koran: when he sees that he cannot
reach agreement with them, then he says: Come let us agree on at least one common ground: that
we shall worship none but God (the oneness of God) “and that we shall ascribe no partner unto
Him, and that none of us shall take others for lords beside God.”.
What must be noted is that this common word in the Koran, does not take into consideration any
definition of Mohammed. This sentence does not speak of Mohammad as a prophet, or the last
messenger of God. What is underlined is the common word and the oneness of God. Which in
itself is a positive step, exactly starting from the Koran.
The structure of the letter is composed of three parts: the first is entitled “love of god”, subdivided
into two, “love of god in Islam” and “love of god as the first and greatest commandment in the
bible”. In reality, the title in the original Arabic is more precise, it says “in the Gospel”. By using
the word “Bible” (which includes the New and Old Testament) Judaism can be included in the
discourse (even if the letter is only addressed to Christians). The second part is entitled “love of
the neighbour” (hubb al-jâr). Also subdivided in two: «love of the neighbour in Islam» and « love
of the neighbour in the Bible». Where once again the original Arabic says “in the Gospel”.
The third part concludes by taking up the Koran citation: “come to a common word between us
and you”, and offers an interesting analysis in three parts: “common word”, “come to a common
word” and “between us and you”.
II – Reflections on the content
First and foremost, there is continuity between the first and second letter. The first letter concluded
on the necessity to arrive at an agreement based on love for God and for our neighbour. With this
the scholars wish to say: we are now developing on what we announced as the basis for all
relations between Islam and Christianity.
It is most interesting to note that the vocabulary used is a Christian vocabulary and not a Muslim
one. The word “neighbour” (in the Christian sense of brethren) does not exist in the Koran; it is
typical of the New Testament. In fact, the Arabic text does not use the word “neighbour/brethren”
but “neighbour” (jâr), which only has a geographical meaning (like a neighbour who lives next
door), compared to the Christian term qarîb, which also means “brethren”.
The word “love” is rarely used in the Koran. It is not even part of the names of God. It is never
said that God is a lover, even if there are less striking synonyms. Instead the word is widely used
in Christianity. Moreover if the first part, love of God in Islam, is analysed, we Christians would