Introduction

The Quran, the holy book of Islam, is often interpreted in a manner that distinguishes between different passages concerning the divinity and the addressees addressed. One notable difference is highlighted in Quran 5:116, which mentions a masculine god or neuter god rather than a female deity. This distinction raises questions about the nature of the deity being addressed and the relationship between different religious groups, such as Gentiles, People of the Book (including Trinitarians), and Collyridians.

The Nature of the Deity in Quran 5:116

In Quran 5:116, the term Ilahayn is used, which is a masculine Arabic word signifying 'the god' in a dual form. This implies that the deity, while addressing humans, is not a single entity but a dual form, possibly indicating a masculine god or a neuter god. This is in contrast to the depiction of divine feminine figures in religious texts such as the Holy Spirit in Christian tradition.

Trinitarian Interpretations of the Holy Spirit

Early Trinitarian scholars, including Epiphanius, Hippolytus, and others, attributed a feminine gender to the Holy Spirit. For instance, Epiphanius, in his work Panarion 19 4 1-2, describes the Holy Spirit as a female being. Similarly, Hippolytus, in Refutatio 9 13 3, refers to the Holy Spirit as a female, stating that she is the daughter of God. This depiction of the Holy Spirit as female contrasts with the masculine god referenced in Quran 5:116.

Quran 5:73: A Hierarchy of Mediation

Quran 5:73 addresses those who believe in Trinitarians and Modalists. This passage describes a hierarchical structure within the divinity, where Jesus is the first mediator, the Spirit is the second intercessor, and the Father is the final destination. This structure presents a clear progression from Jesus to the Spirit and then to the Father, emphasizing the importance of the intermediary role of the Holy Spirit in Christian theology.

Feminine Depiction of the Holy Spirit in Early Christian Sources

Several early Christian texts and scholars support the depiction of the Holy Spirit as female. Epiphanius in his Panarion describes the Holy Spirit as a female being, likening her to Christ. Hippolytus, in his Refutatio, also speaks of the Holy Spirit as a female, stating that she is the daughter of God. Furthermore, the Shepherd of Hermas and Origen provide additional evidence. Origen, in his Commentary on John Book II, describes the Holy Spirit as preexistent and as an old woman, emphasizing her feminine aspect.

Jerome and the Holy Spirit's Roles

Jerome, in his commentaries, also supports the feminine nature of the Holy Spirit. In his commentary On Jeremiah 15, he describes the Holy Spirit as a mistress and the soul. He similarly refers to the Holy Spirit as a female in his commentary on Isaiah 11 and Ezekiel 16:13. These commentaries provide a consistent and sustained view that the Holy Spirit is a female figure in Christian theology.

In summary, while the Quran provides a singular and masculine divine entity in Quran 5:116, Christian tradition, through various early scholars and texts, depicts the Holy Spirit as a feminine figure. This contrast highlights the diverse interpretations and addresses within different religious traditions.