A key point of contention between Christians and Muslims today is the issue of the Quran's view of the Bible. The Christian claim that the Qur'an confirms the Bible is typically in response to the Islamic claim that the Bible has been textually corrupted. In this series of articles, I want to examine the key texts within the Qur'an that speak to this issue, as well as answer the key objections provided by Muslim apologists (in particular, Bassam Zawadi and Sami Zaatari, who both have written extensively on this subject).
The first passage to examine from the Qur'an is Surah 5:47-48, which says the following:
"Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute;" (Yusuf Ali)
A common Islamic response to this is insist that the Arabic word muhaymin in verse 48 (as it is used in the phrase "guarding it in safety") means that the Qur'an views itself as confirming the Gospel, but only insofar as it is in agreement with the Qur'an. This is a key argument that must be understood in this debate.
First, I respond by noting how William Lane's Arabic lexicon defines muhaymin:
"ha-Ya-Miim-Nun = to watch over, oversee, expand the wings (hen over their chickens), control. To be witness to, offer security and peace, protect, determine what is true. muhaimanun - guardian to watch and determine what is true and what is false witness, afforder of security and peace, controller and superintendent of all the affairs, protector." (http://www.studyquran.co.uk/8_ha.htm)
It also be helpful to provide the lexical definition of saddaqa ("to confirm"), another word that is used here in this verse:
"Sad-Dal-Qaf = to be truthful, true, sincere, speak the truth, establish or confirm the truth of what another has said, verify, keep faith, observe a promise faithfully, fulfill, speak veraciously, hold anyone as trustworthy. sadaqa fi al-qitaali - to fight gallantly. tsaddaqa - to give alms. sidqun - truth, veracity, sincerity, soundness, excellence in a variety of different objects, salubrious and agreeable, favourable entrance, praise. saadiqun - one who is true and sincere, one who speaks the truth. saadiqah - perfect woman. sadaqat (pl. saduqaat) - dowry. siddiiq - person who is trustworthy, sincere. saddaqa - to confirm, verify, fulfil. asdaqu - more true." (Lane's Lexicon, Vol. 4, pg. 390)
While muhaymin can indeed sometimes mean "to determine if something is true", the fact that is paired with the verb saddaqa ("to confirm") in this verse indicates that it most likely is speaking of guarding/protecting the previous Scriptures, while confirming them at the same time.
I direct the readers' attention to what the classical Islamic scholars have said about this ayah and the meaning of muhaymin:
"The verse "We descended upon you" refers to Muhammad. "The Book" refers to the Quran. "In Truth" is associated with the phrase "We descended upon you." "Confirming that which is between your hands" refers to the previous scriptures. "From the Book and muhaimin" means it is a witness. "To it" here the Book (in singular form) refers to all the previous books that came before the Quran. "So judge between them" means judge for the People of the Book if they appeal to you. "With what Allah has revealed" means what Allah has reveled to you Muhammad in the Quran. "And do not follow their desires" means judge fairly. "From what has come to you from the Truth and to each of you" here all nations are being addressed. "Sharan" means legislation. "and Minhaj" means a clear path for religion that you can follow. "If Allah willed it He would have made you all one nation" means that Allah could have made you all follow one legislation. "But" implies that that He divided you into groups. "To test you" means to examine you. "With what has come to you" refers to the different legislations that have been given to test who is obedient and who is defiant among you. "Strive speedily in good works" means hurry in performing them. "To Allah is all your return" refers to the day of resurrection. "He will inform you about what you differed" refers to religious differences and Allah will then reward each according to his deeds." (Tafsir al-Jalalayn, http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=GALALEEN&nType=1&nSora=5&nAya=48)
"Muhaimin means raised above and elevated and this shows the opinion of those who say (muhaimin) means to be preferred or to increase in reward. This was alluded to in (Surat) "Al-Fatiha" which is the opinion of Ibn Hassar as written in his book "Explanation of the Sunnah" and we have mentioned what he stated in our book regarding the explanation of the divine names, thanks be to Allah. Qatada stated that "muhaimin" means the witness. It was also said that it means "the keeper". Al-Hassan said it means "the corroborator"; using this meaning the poet said, "The book corroborates our prophet and the truth is known by those with knowledge." Ibn Abbas said that "muhaimin" means a protector of it. Ibn Sa’id Jubair stated that the Quran is a protector to what came before it. Ibn Abbas and Al-Hassan also stated that "muhaimin" means "the faithful." Al-Mabrad narrated that the words was originally pronounced "Mu-aymen" where the "A (hamza)" letter was changed into an "H" as in the saying ‘the water was poured’. Al-Zujaj and Abu Ali also said likewise by conjugating the verb to give the meaning "to be faithful to." Al-Jawhari narrated that it means to give protection to him who is scared, for the original form of that word (muhaimin) is actually "A’amana" so there are two "A" (hamza) letters in the word but the second "A" was changed into the letter "E" (ya’) out of necessity so the word became "mu’aymen". Later the first "A" (hamza) was changed into an "H" to become "muhaimin" as in the saying ‘the water was poured’ and from it is derived the meaning "to protect." Abu Ubaid narrated from Mujahid and Ibn Mahees that it is read "mu’haiman" by changing the diacritical mark above the second "M" to give the meaning that Muhammad – pbuh – was given the responsibility of the Quran." (Tafsir al-Qurtubi, http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=KORTOBY&nType=1&nSora=5&nAya=48)
"(Confirming the Scripture that came before it) meaning, the Divinely Revealed Books that praised the Qur'an and mentioned that it would be sent down from Allah to His servant and Messenger Muhammad. The Qur'an was revealed as was foretold in the previous Scriptures. This fact increased faith in the previous Scriptures for the sincere who have knowledge of these Scriptures, those who adhered to Allah's commands and Laws and believed in His Messengers......(and Muhayminan over it) means entrusted over it, according to Sufyan Ath-Thawri who narrated it from Abu Ishaq from At-Tamimi from Ibn `Abbas. `Ali bin Abi Talhah reported that Ibn `Abbas said, "Muhaymin is, `the Trustworthy'. Allah says that the Qur'an is trustworthy over every Divine Book that preceded it.'' This was reported from `Ikrimah, Sa`id bin Jubayr, Mujahid, Muhammad bin Ka`b, `Atiyyah, Al-Hasan, Qatadah, `Ata' Al-Khurasani, As-Suddi and Ibn Zayd. Ibn Jarir said, "The Qur'an is trustworthy over the Books that preceded it. Therefore, whatever in these previous Books conforms to the Qur'an is true, and whatever disagrees with the Qur'an is false.'' Al-Walibi said that Ibn `Abbas said that Muhayminan means, `Witness'. Mujahid, Qatadah and As-Suddi said the same. Al-`Awfi said that Ibn `Abbas said that Muhayminan means, `dominant over the previous Scriptures'. These meanings are similar, as the word Muhaymin includes them all. Consequently, the Qur'an is trustworthy, a witness, and dominant over every Scripture that preceded it. This Glorious Book, which Allah revealed as the Last and Final Book, is the most encompassing, glorious and perfect Book of all times. The Qur'an includes all the good aspects of previous Scriptures and even more, which no previous Scripture ever contained. This is why Allah made it trustworthy, a witness and dominant over all Scriptures. " (Tafsir Ibn Kathir)
Another objection made by our Muslim friends is that when the Qur'an speaks of the Torah and of the Gospels, it is referring to the original revelations and books given to Moses and Jesus, whereas they had already been corrupted by the time of Muhammad.
I respond by noting that Surah 7:157 says "Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them (عِندَهُمْ)"
How can the Qur'an speak of the Torah and the Gospel which is "with" the People of the Book (Ahl al-Kitab) if it had been corrupted?
The next text I would point out is Surah 3:48-50, where it said that Jesus (known as "Isa" in the Qur'an) confirmed the Torah that was before him:
"And Allah will teach him the Book and Wisdom, the Torah and the Gospel, And (appoint him) as a messenger to the Children of Israel, (with this message): 'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's leave: And I heal those born blind, and the lepers, and I bring the dead into life, by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe; (I have come to you), to attest the Torah which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me." (Surah 3:48-50)
"<the Tawrah and the Injil>. The Tawrah is the Book that Allah sent down to Musa, son of Imran, while the Injil is what Allah sent down to Isa, son of Maryam, peace be upon them, and Isa memorized both books ...<If you believe. And I have come confirming that which was before me of the Tawrah,> affirming the Tawrah and upholding it" (Tafsir Ibn Kathir, Vol. 2, pgs. 163, 165)
All of this sort of information (and much more) lead the Lebanese Islamic scholar Mahmoud Ayoub to conclude the following:
"Contrary to the general Islamic view, the Qur’an does not accuse Jews and Christians of altering the text of their scriptures, but rather of altering the truth which those scriptures contain. The people do this by concealing some of the sacred texts, by misapplying their precepts, or by ‘altering words from their right position’ (4:26; 5:13, 41; see also 2:75). However, this refers more to interpretation than to actual addition or deletion of words from the sacred books. The problem of alteration (Taḥrīf) needs further study" (Maḥmoud Ayoub, “Uzayr in the Qur’an and Muslim Tradition,” Studies in Islamic and Judaic Traditions, ed. W. M. Brenner and S. D. Rick (The University of Denver, 1986), pg. 5)
In the next article in the series, we will examine Surah 2:79, the most common text that Islamic apologists cite to show that the Qur'an endorses textual corruption in the Bible.
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