Because it does not agree in opinion with any other,
chapter five

| 192r | Fifthly, it should be known that whatever it is about style and manner, it is clearly evident that the Quran itself is not the law of God because it does not agree in its meaning with the law of God, nor even with the philosophers who have treated of the virtues and the ultimate end of man.

(7) For the philosophers posited that man's happiness itself was in the intellectual part, and that the intellect - which is the supreme power in man - was applied to the highest intelligible, and that happiness was the premium of virtue, and that virtue was about the difficult; and other such things which are true, although they themselves did not understand perfectly ^[1] .

(12) But Christ shows these same things in his gospel, saying that "narrow is the way that leads to life, and few are those who go through it, and broad is the way that leads to death," etc. And in this the opinion of Aristotle is consonant, who says that it is difficult to work according to virtue, like reaching the center in a circle, which few do.
(16) Christ also placed man's happiness in the vision of God, saying: "This is eternal life, that they may know you, the only true God." These same things are well known in the Old Testament; for "the promises were made to Abraham," to whom God specially promised to give himself to him, apart from the fact that he promised him the land of promise and the blessing of his seed. Moses also, to whom God had bestowed so many great things and who saw God in a creature subject to him, considering with dignity that this was not enough for him, most urgently asked to see the face of God and the glory of God, etc.

(25) But Mohammed treated almost nothing of virtues , but of wars and plunder he took the broad road that suited him and his followers, the "sons of perdition" and death. Hence, concerning the necessity of salvation, they have nothing but what the Saracen says: "There is no God but God, and Mohammed is the messenger of God" ^[2] .

(29) But concerning the ultimate end he agrees with no one except with certain ancient brutes who did not distinguish between sense and intellect, and therefore he places happiness in certain sensible things, namely in edible things and luxury and irrigated gardens and precious garments, of which we will see below in chapter VIII [VI° code .] ^[3] .

(33) Nor can it be said that he puts these things | 192v | by way of similitude, just as in the Gospel mention is made of a table and food and such things in eternal life ^[4] . For it is shown from the Gospel that they are put by way of similitude because something is said there openly about true happiness ^[5] . But in the Koran he says absolutely nothing openly about true happiness, as a man who does not apprehend it; but he literally depicted for himself such a happiness as a slippery and most carnal man desired.

(39) And although he did not apprehend true happiness nor promise it to men, yet he said some true and notable things about the final end of the Saracens, compelled by the Holy Spirit. For Mohammed himself said to the Saracens: "You will divide after me into seventy-three divisions, one of which will be saved, but the rest will all be consigned to the fire." ^[6] This opinion is so authentic among them that neither wise nor foolish man rejects it . ^[7]

(45) But another opinion is contained in the Koran in the chapter Mariem , which is interpreted "Mary", that all the Saracens will go to hell ^[8] . I believe this opinion to be the most true, although it was uttered by the mouth of a most liar. And in this the lying prophet agreed with the first truth, which said that "the way is broad that leads to destruction and many are those who go through it". And it is clearly evident from the aforesaid that the law of the Saracens is broad, and many are those who go through it and that they themselves go to hell ^[9] . Now this is clear not only from the mouth of truth but also from the mouth of their prophet.

(55) Furthermore, the Quran does not agree with the law of God in its precepts and prohibitions. For the law of God prohibits murder, robbery, and lust, all of which the Quran either encourages or permits . ^[10]

(58) Moreover, it does not agree with him in the courts . For the law of Moses and the gospel say that no one shall be condemned on the testimony of one man, “but on the testimony of two or three,” etc. But the opposites of these are found in the chapter Elnur , which is interpreted “light,” where it is only forbidden that they should not compel them to lose their chastity; but if they are in harmony, they may lie securely, etc. which are there ^[11] . The same is clear in the chapter Elmuminim , where it permits intercourse both with wives and with those whom they have captured in war ^[12] .

(65) Therefore it is clear that this law of the Koran is not the law of God, nor is it from God except permissively, like other evils. For it is at variance with the law and intention of God, which is for the salvation of all.