Mary, Jesus, and the Stairs to Peace

In the Qur’anic corpus, Mary (Maryam) holds a prominent position not only as the mother of the prophet ʿĪsā (Jesus) but also as a universal paradigm of virtue, devotion, and courage. The entire Sura Maryam (19) is dedicated to her, providing a comprehensive narrative of her birth, spiritual upbringing, and the miraculous virgin birth of ʿĪsā. In verses 16–19, the Qur’an emphasizes Mary’s purity and divine selection, highlighting that closeness to God stems from inner devotion and moral integrity rather than mere outward acts (Q 19:16–19).

The narrative of ʿĪsā’s birth in Bethlehem, shared within the Christian tradition and indirectly referenced in the Qur’an (Q 19:22–25), symbolizes hope and spiritual light for humanity, serving as a symbolic bridge between Abrahamic religious traditions.

The Qur’an articulates universal principles of justice and equality. Moral integrity and respect for others are essential criteria for the legitimacy of faith, regardless of religion or ethnic origin. Verses such as:

“O you who believe! Be just: God loves the just.” (Q 49:9)“There is no privilege of race or tribe before God: the most noble of you is the most pious.” (Q 49:13)

underscore that true piety is measured in ethical conduct and compassion toward others—principles shared across many religious traditions.

The Qur’an explicitly recognizes the People of the Book—Christians and Jews—as recipients of respect and as interlocutors in religious dialogue. Key verses include:

“Do not dispute with the People of the Book except in a way that is best.” (Q 29:46)“O People of the Book! Come to a common word between us and you: we worship none but God and associate nothing with Him.” (Q 3:64)

Such guidance emphasizes the importance of respectful engagement and the search for common ground, promoting peaceful coexistence and cooperation between different religious communities.

In this regard, it is significant to recall that in 1974, Pope Paul VI formally established the Commission for Religious Relations with Muslims within the Pontifical Council for Interreligious Dialogue, creating an institutional channel for dialogue and mutual understanding between Catholics and Muslims. This initiative demonstrates that, even in the face of profound theological differences, it is possible to establish respectful and constructive relations, laying the foundation for sustained interreligious dialogue at the ecclesiastical level.

Mary and the People of the Book, as depicted in the Qur’an, are therefore symbols of universal virtues: purity, devotion, justice, dialogue, and mutual respect. The centrality of these figures invites believers to an active spirituality capable of promoting peace, understanding, and harmony in contemporary society. In this context, the cultural sharing of religious festivals and symbols becomes a tangible means to translate spiritual values into daily practices of tolerance and coexistence.

As Martin Luther King Jr. recalled: “Faith is taking the first step even when you don’t see the whole staircase.” Taking the first step toward understanding the other—the other faith and culture—is essential for building bridges of lasting understanding between communities and generations.

Historical-Cultural Examples of Interreligiosity

Historically, Syria represented a laboratory of interreligious coexistence. The cities of Damascus, Aleppo, and Homs hosted Muslim, Christian, Jewish, and Druze communities for centuries, sharing cultural spaces, ritual practices, and festivals. The town of Maaloula, located in the mountains northeast of Damascus, preserves the Aramaic language—the language of Jesus—and bears witness to the coexistence of churches, monasteries, and Muslim communities, highlighting a history of dialogue and sustained cultural exchange. However, recent political events have drastically disrupted this tradition, showing that the breakdown of coexistence is not the result of religion but of political manipulation. Historical analysis of the twentieth century, including the Nuremberg trials, clearly shows that domination over peoples is achieved through confusion, division, and the instrumentalization of power, not through religious faith. In this context, religion continues to serve as a vehicle for identity and cohesion, while politics generates disorder and conflict.

Convergence of Values Across Different Traditions

Ramadan and Christmas, while belonging to different religious traditions, share fundamental values: discipline, reflection, and solidarity in Ramadan; generosity, joy, and hope at Christmas. Both occasions represent opportunities to open one’s heart to others, overcome cultural barriers, and build bridges of understanding.

Mary and the People of the Book, as depicted in the Qur’an, are thus symbols of universal virtues: purity, devotion, justice, dialogue, and mutual respect. The centrality of these figures invites believers to an active spirituality capable of promoting peace, understanding, and harmony in contemporary society. In this context, the cultural sharing of festivals and religious symbols becomes a practical way to translate spiritual values into everyday practices of tolerance and coexistence.

Academic Notes

1. Tafsir al-Tabari, Jami‘ al-bayan ‘an ta’wil ay al-Qur’an, vol. 12, commentary on Sura Maryam 16–19.

2. Tafsir Ibn Kathir, Al-Bidaya wa’l-Nihaya, commentary on Sura 3:64 and Sura 29:46.

3. Al-Qurtubi, Al-Jami‘ li-Ahkam al-Qur’an, reflections on Maryam and Ahl al-Kitāb.

4. Sura 19:22–25, narrative of ʿĪsā’s birth in Bethlehem.

5. Sura 49:9–13, principles of justice and equality.

   
   

Author’s Note

The author has extensive experience in interreligious contexts, having worked in India for a year on dialogue and cooperation projects, and collaborating with migrants through the Red Cross and other humanitarian organizations. She has also traveled widely in diverse cultural and religious contexts and lived in Lamu for an extended period, deepening her studies of the Qur’an.