Islammania 1

By Abel Sanchez

Are the angel Gabriel of the Quran and the angel Gabriel who
spoke with Mary the mother of Jesus the same?
A. Sanchez

A revelation that many Muslims do not know about the angel Gabriel
INTRODUCTION
There is a social psychological syndrome called Stockholm syndrome. A
kidnapped person can live a long time isolated from their original physical,
social, emotional and even spiritual circle only to be isolated by illicit means
such as a kidnapping. Living with their captors for a long time will create the
effect of the victim becoming the victimizer. He will get used to such a situation
that he will consider it regular and even normal. Over time he will become
another victimizer. If the victim raised children in that condition, the indicated
syndrome would be transferred to them as a normal situation.

There is a lot of this phenomenon in especially sectarian religious

movements. An entire community could accept for centuries and even
millennia certain rules of conduct violated by its narrative, psychosocial
and even religious contour. He will do so by believing imaginary gods and
prophets, following norms of behavior imposed by the norms of a particular
religious tradition that is nothing more than a refuge house for a Stockholm
Syndrome but on a colossal, frightening global level. This somewhat
illustrates the dark power behind religions. I am not an enemy of religions, I
am a friend of the truth. My task is to investigate to find the knowledge that
helps me find the truth of certain questions that hide behind imaginary and
real challenges. It pains me to think that there are millions of people who
suffer without realizing it from something similar to Stockholm syndrome
but to barbaric dimensions, accepting as truth myths and statements that
are ultimately invented by men. Fertile field for a sociology of religions. I do
not discount the power of revelation that is demonstrated through facts.
This same work is a process of revealing things hitherto hidden for millions
of people, who had not imagined similar ways of thinking. A. Sánchez

START
I have asked this question to many of my Muslim friends with the intention
of inviting serious reflection on the true nature of the Qur’an and its content.
Is the angel Gabriel mentioned in the Qur’an the same angel Gabriel who
spoke to Mary, the mother of Jesus? The immediate response has generally
been, “Of course, the angel Gabriel of the Qur’an is the same angel Gabriel
who spoke to Mary to be the mother of Jesus.” This seemingly easy and
logical answer however requires careful and honest examination. It invites us
to ask additional questions about the nature of Allah of the Qur’an and the
God of the Bible, questions about the moral, missional and spiritual nature
of the two angels called Gabriel. Are they the same angel? Are they the same
God who sent him? Do they both have the same divine authorization? Are
your messages complementary or consistent in unity and content? Is the
latter essential?
In Islam the idea is promoted that Muslim means above all to be submitted
to God. A Muslim is someone who lives submission to God in his laws,
ordinances and rules. What would the reader do if we discovered that the
angel Gabriel in the book of the Qur’an is not who he appears to be, an angel
submitted to God delivering revelations from God. What if instead we find a
rebellious angel who opposes God's revelation and therefore does not submit
to God? What would be the logical result of this discovery? What will the
reader be willing to do if he discovers that in order to be a true Muslim he
needs to turn his back on Muhammad, his book the Qur’an and his angel
Gabriel because they DO NOT submit to God?
Otherwise, if the result of our analysis is that both angels are the same
angel, then therefore they come from the same God and therefore their
messages are revelation from God; that means we can have confidence that
Allah is God who has sent his prophet called Muhammad and again also his
angel Gabriel. In this case Allah is the God that the Qur’an claims to be, and
this is a true holy book. Any presumption however on this subject needs to
be corroborated, and this book is an effort to help the reader discover the
truth regarding the initial question. Are the angel Gabriel from the book of
the Qur’an and the Bible the same angel? What is the truth regarding this
matter? Someone once said that lies taste sweet and the truth is usually
bitter. Jesus said that the truth brings us freedom. His precise words are:
“And you will know the truth and the truth will set you free 1. ”
In other words, we only have two options in relation to this matter regarding
the two angels mentioned: either they are the same angel or they are not,
because in the latter case one of them pretends to be the same angel Gabriel
who spoke with Mary but is not is the same; and therefore Gabriel is a false
angel; an imposter. Let me explain this, both are the same angel or they are
two different angels, and in the latter case one of them is an impostor
because he pretends to have the identity of the other; and this other is the
true angel Gabriel. If the two are not the same then one is false. The question
is worth asking, who is interested in presenting the later angel Gabriel as
equal to the initial Gabriel of the gospel of Luke? What are your true

1
Gospel of John 8:31
intentions? How could we identify the fake angel if it exists? Only that would
explain the divergences between the messages of both angels called the
same. I intend to decipher this dilemma regarding the angel Gabriel by
examining both writings, the Qur’an and the Christian Bible.
Why should we show interest in both writings and not just Islam's version
regarding the Annunciation to Mary? To find the truth we are forced to go to
the initial and oldest existing narrative regarding the angel Gabriel that is
related to the announcement to Mary and such narrative is found in the
gospel of Luke. The Gospel account of Matthew can be considered a parallel
account, although without mention of the angel's name. It is a good
assumption that it is the same angel Gabriel that the gospel of Luke
mentions, this gospel only speaks of an angel in the visit of the
annunciation; and this must ultimately be the same angel mentioned in the
gospel of Matthew.
If anyone says: “No, it is not necessary to bring the gospel of Luke, because
the Qur’an is an independent revelation of the gospel of Luke, Muhammad
wrote by revelation of the angel Gabriel.” In this case, however, the central
argument of the Qur’an is that it is the same angel, and it would be
incomprehensible for the same angel to have a contradictory revelation or
for there to be two revelations that contradict each other. The big reality is
this: those are not the same angel. If we consider this case, forces us to
consider both revelations hoping for true confirmation and unity. But the
matter is not limited to that. It is the mention of various events,
circumstances or stories of characters that have to do with the same story of
the annunciation to Mary, and part of those characters are mentioned in the
Qur’an as well. Revelation requires unity, complementarity, continuity and
confirmation; it does not allow any contradiction. If they are the same angel,
the messages must adjust because they come from the same God, confirming
the divine purpose over time, and confirming their unity or continuity in
content. The nature of the revelation of those who claim to be messengers of
God must be reviewed, that is a task and duty of every faithful believer. As it
is obvious and verifiable that Muhammad makes use of sources prior to
Islam to present his Surah 19, where the annunciation to Mary is narrated,
comparing the primary documents with this narration becomes mandatory.
The scrutiny of both documents becomes not only necessary but mandatory.
Regarding the gospel of Luke: the purpose of the gospel of Luke is still valid,
since this same document says, " so that you may know well the truth of the things in
which you have been instructed."2 This truth includes the truth regarding the angel

2
Reina Valera Revised (1995) Bible Text (Miami: United Bible Societies , 1998), Luke 1:4.
Gabriel sent by God to visit Mary in preparation for the coming of Jesus and
everything he said in connection with it. How did those events occur? With
whom did the angel Gabriel speak in those days? What was the content of
your messages then? What is the importance of such a revelation for people
today of any race and nation? What good news did the initial angel Gabriel
bring to humanity? What were your statements regarding the person of Jesus
himself ? What documents should I consult to answer these questions with
confidence? There are many questions, I will try to answer them for the
reader's examination. The search for the truth in this matter requires our
logical and pragmatic sense, applying research criteria applied to any
literary work on any topic.
If I want to do a study on the philosopher Plato and I have a copy of one of
his works that comes from the third century BC, and another that comes
from the 6th century AD, it is obvious that the first work will be of greater
interest because it is older. I will be able to compare both writings, find
variants if there are any, apart from checking their authorship and content.
Certainly there are few questions about Plato's works today despite the great
time difference between the time of the available copies and the time of
origin of the initial manuscript. If there is another work or document outside
of Plato's authorship that shows content similar to such a work of Plato
mentioned here even in part, we must analyze whether the information is
entirely original or if there are ultimately consistent points that show the
taking of materials. Is this plagiarism? Techniques such as content analysis,
documentary analysis, comparative studies, textual criticism , etc. will be
applied to verify the influence of Plato on such writing. If the claim is that it
is the same author although with a different name, higher criticism will be
able to confirm it through the use of various writing techniques, various
comparative studies, examination of style and examination of content and
other methods.
It is necessary to explain first that the documents best known and
appreciated by Christians in relation to the story of Jesus are the so-called
gospels. These are the gospel of Matthew, Mark, Luke and the gospel of John.
Luke and Matthew are known as the infancy gospels of Jesus. They are not
the only ones that the Christian community has produced. There are many
gospels with mentions of Jesus' childhood and they are mostly pseudo-
Christian, influenced by the doctrines of generally sectarian groups on the
periphery of the apostolic Christian faith, and outside of it. Whether we want
to admit it or not, these two gospels - Matthew and Luke - are the oldest and
most reliable sources of the work of the angel Gabriel that we have in
relation to the annunciation and birth of Jesus. Many gospels were rejected
as part of the Christian canon as uninspired or apocryphal. The Qur’an
appears seven centuries later and it is certain that the Muslim version of the
annunciation to Mary contained in Surah 19 comes from or is influenced by
these primary documents and those called apocryphal and even esoteric. It
is the most logical thing to think about this matter.
We can ask, Where did Muhammad obtain the information regarding Mary's
annunciation if not from these gospels? The reader can find at the end of
this document a copy of the main stories of Jesus' childhood, that is, the
gospel of Luke and Matthew. The answer to this question is sure to be, “Well,
Muhammad received revelation from the angel Gabriel, and since he is the
same angel from the gospel of Luke, he has the information we need and
gave it to his prophet Muhammad.” Understand, seven centuries later in the
written narrative of the gospel of Luke. The reader must however recognize
that this statement is equivalent to saying that the revelation given by the
second Gabriel is as valid as the first revelation, as the Qur'an effectively
assumes in Surah 2:97, by stating,
“ If there is someone who is an enemy of Gabriel - he is the one who, authorized by God,
revealed it to your heart, in confirmation of the previous messages, as direction and good
news for believers -…”

This authorization of divine origin from the second angel Gabriel declared
here is a notable assumption of Islam that must be corroborated. This Surah
says two essential things regarding the second angel Gabriel: first that he
came authorized by God, in the same way as the first angel Gabriel came in
the gospel of Luke, which says exactly the same thing in Luke 1: 19 and 26,
“he been sent to speak to you, and to give you this good news", " in the sixth month the angel
Gabriel was sent by God to a city in Galilee called Nazareth ."3

The second thing it says is that the later angel Gabriel's message is a
revelation that comes as confirmation of the earlier messages, and this
includes the first angel Gabriel's message - as presented in the gospel of
Luke and Matthew. This does not deny the authentic revelation character of
the message of the first angel Gabriel, as narrated in the gospel of Luke and
Matthew. On the other hand, a link is established between both revelations
that has the purpose of making the revelation of the Qur’an evident and

3
In my personal opinion, this emphasis on the authority of the angel Gabriel in the book of the Quran is caused by
the clear statements of the Gospel of Luke on the authorization of the first angel Gabriel. Muhammad is forced in
his written story of the annunciation to Mary in Surah 19 to make it clear that his angel is also authorized by God.
In doing so he elevates the angel Gabriel to the same stature of divine authority that the initial angel Gabriel, the
one in Luke's gospel, possesses. He even declares that they are both about the same angel. There was no other
way to defend the messages of the second angel Gabriel as authorized by God. For matters of divine authorization
Muhammad resorts to this resource every time he wants to defend the authorization of his message and his
messengers; turn to the authority of Scripture and that of its inspired messengers.
confirming its authority. For this it is necessary to turn to the authority of
the revelation of Scripture.
Apart from the internal testimony of the gospel of Luke that emphasizes the
authority of the first angel Gabriel, that authority of the message of the first
angel Gabriel is endorsed by the Qur’an itself. However, although the Qur’an
recognizes the validity of the revelation of the first angel Gabriel that does
not necessarily mean that what was revealed by the later angel Gabriel - that
of Muhammad - is authentically revealed, or revelation of God. It is an
assumption that must also be proven or discarded. Revelation is confirmed
in unity and continuity. There should be no contradiction between the
revelation of the first Gabriel and the second Gabriel, if they are the same
angel.
The revelation of the second Gabriel cannot be independent of the first angel
Gabriel because the same Qur’an affirms that both are the same angel and it
involves the same events linked to the annunciation to Mary. This is not
another Mary, another Zechariah, much less another Jesus or another angel
called Gabriel. They are the same characters in general but with clearly
distorted messages. Even the narrative and scenography is another. If they
are the same angel, although in different times, the message of both cannot
contradict each other but rather affirm or complement each other, but there
cannot be contradictions that would give well-founded reasons for suspicion.
If the role of the angel Gabriel of the Qur’an is to confirm the message of the
first Gabriel as the Qur’an claims it does 4, the value of a revelation in this
first Gabriel is confirmed, hence the need for its safekeeping. The presence
of confirmation 5gives the stamp of authorization to the Qur'an but its
absence on the other hand unmasks it as a spurious document and as a false
revelation.
Perhaps the reader will wonder, But are these documents reliable? Isn't it
true that they are corrupt? The higher critics in charge of evaluating the
content and authenticity of biblical documents consider these documents
reliable. The variations or variants are minor and do not affect the central
message of the gospels. The variants are justifiable if we consider the human
factor present in the effort to preserve documents considered sacred. The
message from heaven in the mouth of the angel Gabriel, for example, was
delivered to people of different education and occupation, or social status,
4
For example in Surah 2.87 and Surah 2:9, because the phrase in confirmation of the messages above (2:97)
includes the angel Gabriel first as messenger, and so does the phrase “ We gave Moses the Scripture and sent
messengers after him” (2:87).
5
The term “confirmation” includes acceptance of the previous authority that precedes it, implies complement of a
previous revelation, continuity, fulfillment, or unity with the revelation given or known, adding one truth to
another.
both men and women. They received those messages and revelations. Critics
can tell when a document is true or false. There are no epigraphs (originals)
of any biblical document, only copies, and these were written by people who
loved their job as scribes. We can be one hundred percent certain of the
purpose of the angel Gabriel's visit to Mary and of his message and mission.
The variants are understandable and even inevitable but they never distort
the message of the Gospel or the messengers sent by God. This does not
apply to the translations of certain modern sects whose variations are not
involuntary and which change the central doctrine of the Gospel and of
Scripture itself. For example the Bible of Jehovah's Witnesses. These are not
true variants but rather intentional corruptions coming from religious
movements that want to pass themselves off as Christians and are coming
from certain false apostles in order to change the Christian message. Its
purpose is not to preserve the Christian message, but to change it.
On the other hand, the concept of revelation from a biblical perspective does
not nullify the personal creativity or culture or background of the writer.
This is what is called dynamic inspiration . The gospel of Mark shows a
certain crudeness in the way phrases are defined or constructed. John and
especially the gospel of Luke stand out in the stylization of their words and
phrases. We know that Lucas was a doctor. Mark to whom the gospel is
attributed was apparently the nephew of a fisherman apostle of Jesus named
Peter, his main source. Paul's style is deep and argumentative, Paul was a
theologian and teacher. The reader must consider the statement of the
Qur'an that,
“ We gave Moses the Scripture and sent messengers after him. We gave Jesus, son of
Mary, clear tests and strengthened him with the Holy Spirit. Did you have to be haughty
whenever an envoy came to you with something you did not want? You denied some, you
killed others 6.

What the messengers prior to Islam received was a revelation from God, that
is, a message that comes from God; According to the use of “we gave ”, this
message was clear evidence of God's will. Why should we doubt these
messengers and their messages? Does the Quran also say:
“Say: 'We believe in God and in what was revealed to us, in what was revealed to
Abraham, Ishmael, Isaac, Jacob and the tribes, in what Moses, Jesus and the prophets

6
Surah 2: 87. Note that the rebelliousness of the recipients does not nullify the character of the message.
 received from their Lord. We make no distinction between any of them and submit
ourselves to Him.7

It is obvious that such a belief would make no sense if the Gospel or

Scripture were truly corrupt, or unreliable. This phrase only makes sense in
its reliability. On the other hand, does not the Qur'an also say , He has
revealed to you the Scripture with the Truth, in confirmation of the previous
messages 8? So the Quran affirms the Truth contained and revealed in the
messages delivered by the messengers that God sent in the past, before the
rise of Islam. It testifies to ensuring its continuity. These messengers include
the work of angels identified as Gabriel and Michael, the prophets, the
apostles, etc.
So the argument of corruption of Scripture has little weight and is not
justified in any way. It is clear that the Muslim narrative of Mary's
annunciation, Surah 19, is based in some way on material from the Gospel of
Luke, where several points of commonality, although also of discordance,
can be seen. Among the points in common are observed: the visitation of an
angel - in the case of the Qur’an it is a humanized angel who assumes the
role of the name of the angel Gabriel, the emphasis on the authorization of
the message or the visitation by God, the supernatural pregnancy of Mary
through the Spirit, although in the Qur’an it is a Spirit – the angel Gabriel
himself – humanized in the likeness of a perfect man, the place of Jesus'
birth, an attempt to diminish the supernaturalism of the original
annunciation , and a deification of the angelic. Then we have the name of the
baby Jesus, from there the similarities fade and become great differences.
The divergences include enormous silences and I would say concealments of
the fundamental revelation of the Gospel of Luke regarding the character and
mission of Jesus. With all due respect, chapter 19 of the Qur’an is a
corruption of the original story but from which we can rescue some valuable
information about the authenticity or falsehood of the later angel Gabriel.
By consulting the first chapter of the gospel of Luke, the reader will
recognize from the beginning that the gospel of Luke was originally
addressed to someone apparently named Theophilus. We know almost
nothing about who Theophilus was, the initial recipient of the gospel. Some
think he was a new Christian. Another believe that he was a Jew sympathetic
to the Christian message but without yet declaring himself a Christian or
follower of Jesus. In this case he had been instructed in pure Judaism,

7
Surah 2: 136. What Jesus received he also received through Mary and the initial revelation of the angel Gabriel.
Gabriel confirmed what the prophets had spoken regarding the Messiah, his eminent coming, the existence of his
precursor, who we know later was called John the Baptist. See Malachi 3:1, 5, Isaiah 40:3, Matthew 3:3.
8
Surah 3:3.
knowing the prophets and everything related to the Messiah. He had heard
extraordinary things about Jesus but required a first-hand source of
information with authentic testimonies of Jesus' life and teaching. Jesus was
Jewish and had grown up surrounded by Jews, his first followers were Jews.
The first pastors or apostles he prepared to continue his ministry were all
Jews.
During Jesus' ministry there was a strong rejection of Jesus especially from
the ruling class in Israel. The claims of Jesus, especially to be the Son of
God, were rejected, as is currently the case in Judaism and in many world
religions, and even pseudo- Christian sects. What would Theophilus do about
Jesus if he had a more reliable or first-hand source of information? Lucas
went to primary sources of information, in his words,
“ Since many have already tried to put in order the history of the things that have been
most true among us, 2 just as they were taught to us by those who from the beginning
saw them with their eyes and were ministers of the word.”9

There is no doubt that Luke followed a similar method. Explaining this

procedure of the gospel of Luke we can read in a study Bible,
In the early church, both written and oral traditions regarding Jesus were transmitted
from believer to believer with great fidelity. eyewitnesses and ministers of the word.
Included here are not only the disciples or apostles who were with Jesus from the
beginning, but all those who in one way or another were witnesses of the ministry of
Jesus and his disciples.10

As a result of this research process through the Gospel of Luke we can better
understand the message of the gospel of Jesus and his person. Exactly what
many need today. Do not limit yourself within your religious bubble, with
the data received about Jesus without any relation to the original documents.
We must use all the information available, analyze it, study it, and recognize
the revelation delivered there.
This initial question -Is the angel Gabriel mentioned in the Qur’an the same
angel Gabriel who spoke with Mary, the mother of Jesus?- inquires about the
authenticity and credibility of the angel who, according to Muhammad,
revealed to him the message that formed the book of the Quran. To confirm
such authority and credibility of this angel, it is mandatory that both angels
called the same, that is, Gabriel, are the same. The only way we can

9
Reina Valera Revised (1995) Bible Text (Miami: United Bible Societies , 1998), Luke 1:1–2.
10
Eduardo A. Hernandez, Lockman Foundation , Study Bible: NASB. (La Habra , CA: Editorial Funacion ,
Publishing House for La Fundacion Biblical Lockman , 2003), Luke 1:2.
guarantee the legitimacy of the Qur’an is by verifying the authenticity of the
later angel Gabriel. It is a way of checking whether the foundation or pillar of
the Qur’an associated with angelic activity is solid or not. Is the assumption
that the angel Gabriel of the Qur’an is the same angel Gabriel of the gospel of
Luke legitimate or is it false? What documentary source does the Quran use
for its argument about the angel Gabriel? Could there be any other source, as
we point out below, older than the Quran itself? Do the messages from both
sources confirm or contradict each other? Is there continuity and unity in
your messages or is there contradiction? Muhammad's saying, “and remember
what the Christian Bible says about Mary 11. ” Reveals his access to Christian or
pseudo-Christian documents. So without a doubt, Muhammad at some point
had in his hands some biblical translation of the gospels of Scripture. Points
of convergence or divergence can be explained with the influence of
spurious sources of Jesus' childhood such as the Arabic Gospel of Jesus and
other writings.
We undoubtedly need a solid and reliable starting point as a solid aid to this
investigation and this is the message received by the messengers before
Islam and who gave the Scripture, in the form of the Torah, or the Gospel. It
is not the whim of this author to affirm this. The Quran itself confirms the
Truth of Scripture and therefore the authenticity of the first angel Gabriel.
When the Qur’an says:
“ We believe in God and in what has been revealed to us, in what was revealed to
Abraham, Ishmael, Isaac, Jacob and the tribes, in what Moses, Jesus and the prophets
received from their Lord. "We make no distinction between any of them and submit to
Him."12

Sincerely or insincerely, Muhammad here recognizes the importance of the

spiritual authority that supports the messages received or found in
Scripture. In other words, these messages are revelation from God. We can be
sure that this first angel Gabriel was truly an angelic being sent and
authorized by God. The angel Gabriel of the initial revelation about Jesus
does not need to prove its authenticity because it is affirmed in Scripture and
confirmed in the Qur’an at least in Surah 2: 99. We should not doubt his
claims and messages. The reliable nature of the writings and messages of
Scripture is supported by the Qur'an, apart from the testimony of the
Scripture itself. His messages are Truth 13and direction for men. We are not
allowed to make distinction between any of them ( Surah 2:136), we must

11
Surah 19:16
12
Surah 2:136
13
Surah 2. 176
believe in them and what God has revealed through them. Otherwise we
would be very perverse beings.14
So considering that the Scripture and the Qur'an together endorse the work
and message of God's messengers throughout history, this will serve as a
criterion in this document to judge the work, and any subsequent revelation
of the Scripture and the message of the messengers. of the past that gave
rise to the Torah , and the Gospel. It is worth clarifying that in the absence of
the Qur’an, Scripture is sufficient as confirmation of the authority of the
first angel Gabriel. Because? For even in the absence of confirmation such as
that exhibited or presumed in the Qur'an, the authority of the revelation of
scripture is already declared and accepted by a prior community with ample
advance notice.
Now, we know that there are good angels and there are also bad ones. The
first they submit to God and the latter are rebellious and perverse. The
former deserve to be called messengers of God and those must be declared
demons, because evil angels are liars and perverse, even if they dress in
light. It is not easy to distinguish the two because they both dress in light.
One thing is certain however, where there is deceit, lies and falsehood there
is the deceptive work of Satan. If an angel who claims to come from God uses
deception and lies, we can be certain that he does NOT come from God.
Satan is the Father of lies, says Jesus 15, and those who serve him use his
same methods.
I invite the reader to spend eighty-six stations or short reflection articles on
this topic and their corresponding paragraphs. The last four stations
correspond to the first two chapters of the gospel of Luke and Matthew. I
note that some stations have more paragraphs than others. Each station has
its own sources for the reader to verify. (More information in the end)
I recommend the reader to have a Bible in his hand and compare and analyze
the references to the Qur’ an or other sources in detail. In this edition the
Hadih are not included for reasons of space and because the main question
is about the Qur’an and its main actors: Muhammad and the angel Gabriel. I
identify the angel Gabriel of the Qur’an here as later or second Gabriel in
most cases. The angel Gabriel who spoke to Mary in the Gospel of Luke is
identified as the first, original, initial, or earlier angel, especially since the
documentary history of this visitation comes from Judeo-Christian sources
that predate the formation of the Qur’an by at least six centuries. The
sources mentioned are the gospel of Matthew and Luke, especially the gospel

14
Surah 2: 99. I use the same words from the Quran to emphasize the gravity of rejecting divine revelation.
15
John 8:38
of Luke. 16The versions of the Bible and the Qur’an used are duly reported in
the footnotes of each page. For the reader's information regarding the
Qur’an, I go to two versions: the Spanish version by Julio Cortéz , published
by the Fátima Az-Zahra Islamic Cultural Center , and the English version
called Holy Cur'an , Arabic text and English Translation , translated by
Maulawi Sher ' Ali published by Islam International Publications Limited , in
2021. For the Christian Bible I generally use the Reina Valera Updated 1995.
If it is another version it will be indicated at the footer of the page.

Autor: Abel Sánchez

San José, Costa Rica
7 de Noviembre de 2023
Lea el libro completo titulado “El
Coran,: una historia de ángeles buenos
y malvados”, publicado por Amazon.
Derechos reservados

16
Gospel of Matthew 1: 18-25, Luke 1: 1-38, 39-80, especially 5 to 25.