Introduction
The relationship between Christianity and Islam has been marked by both shared beliefs and significant theological differences. Among the most debated issues in Christian-Muslim dialogue is the claim that the Bible—the Torah and Injeel—has been corrupted over time. This assertion, often advanced by Muslims, serves as a cornerstone for dismissing the Bible's authority, despite the Qur'an's affirmation of these earlier scriptures. This article critically examines this claim, evaluating the implications for Islamic theology and the evidence for the Bible's preservation.
Qur'anic Affirmation of the Torah and Injeel
The Qur'an explicitly acknowledges the Torah (Tawrat) and the Injeel (Gospel) as divine revelations. Surah 3:3 declares, “He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel.” This verse not only references these scriptures but also affirms their status as the Word of God. The challenge arises when considering the implications of this affirmation: if the Bible was corrupted before Muhammad’s time, why does the Qur'an confirm it as truth? Conversely, if the corruption occurred after Muhammad’s time, why is there no warning about this impending corruption in the Qur'an?
Muslim scholar M. M. Azami addresses this tension, noting that "The Qur'an affirms the authenticity of the earlier scriptures, specifically the Torah and the Injeel, as revelations from Allah. This affirmation challenges the notion of wholesale corruption and calls for a nuanced understanding of what 'corruption' might entail in Islamic thought" (Azami, 2003, p. 55-60). Furthermore, classical Islamic commentary, such as the tafsir by al-Jalalayn, underscores that Surah 3:3 confirms the truth of what was revealed before—the Torah and the Gospel—and emphasizes their original divine origin.
Historical Spread of Christianity and Its Manuscript Evidence
The Qur'an also presents a theological promise regarding the followers of Jesus in Surah As-Saff 61:14: “O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, 'Who are my supporters for Allah?' The disciples said, 'We are supporters of Allah.' And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.” This verse suggests that the true followers of Jesus would become dominant, a promise fulfilled through the rapid spread of Christianity across the Roman Empire and beyond.
Muslim scholar Fazlur Rahman acknowledges that "The rapid spread of Christianity in the Roman Empire and beyond is a historical fact that Muslims must contend with. The integrity of the biblical texts preserved by these early Christian communities challenges simplistic narratives of corruption" (Rahman, 1982, p. 68-72). This historical reality creates a theological dilemma for the Islamic view that the Bible was corrupted, especially given that the Qur'an affirms the scriptures followed by these early Christians.
The early Christian Church, despite facing severe persecution, grew rapidly, becoming the official religion of the Roman Empire by the 4th century. Christianity's reach extended far beyond the Roman Empire, particularly in Ethiopia, where Christianity was introduced in the 4th century under King Ezana of Axum. The Ethiopian Orthodox Church, which traces its origins to this period, has preserved ancient Christian traditions and scriptures, providing critical evidence against the claim of post-Muhammad corruption.
Edward Ullendorff, a scholar of Ethiopian history, asserts, "Ethiopia’s Christian heritage, deeply rooted in its history since the 4th century, has preserved some of the oldest biblical manuscripts. These texts, written in Ge'ez, align closely with other ancient biblical manuscripts, affirming the Bible's consistency" (Ullendorff, 1960, p. 62-65). This preservation is significant, challenging the assertion that the Bible was corrupted after Muhammad’s time.
The Ethiopian Church and the Hadiths: A Counter-Narrative
The Hadiths themselves provide additional context by mentioning the Church in Ethiopia. When some of Muhammad’s followers were persecuted in Mecca, they sought refuge in the Christian kingdom of Ethiopia, where the king, known as the Negus, provided them protection. The Negus was a Christian who adhered to the scriptures—the same Torah and Injeel that we have today.
Islamic scholar Hamid Dabashi explains, "The relationship between early Islam and Christian Ethiopia is a testament to the mutual respect between the faiths. The scriptures preserved by the Ethiopian Church are significant, as they challenge the narrative of biblical corruption" (Dabashi, 2008, p. 120-125). The Ethiopian Church’s historical and religious continuity offers compelling evidence against the claim that the Bible was corrupted after Muhammad’s time.
The Ethiopian Church has preserved its copies of the scriptures—written in Ge'ez, the ancient language of Ethiopia—for centuries. These scriptures align with the Bible that is used worldwide today, suggesting that the Bible has been consistently preserved across different cultures and regions.
Manuscript Evidence and the Question of Preservation
The broader manuscript evidence further supports the Bible's preservation. The Dead Sea Scrolls, dating back to as early as 300 BC, contain parts of the Old Testament and demonstrate that the texts we have today are nearly identical to those from well before Muhammad’s time. Bruce M. Metzger, a renowned scholar of the New Testament, states, "The abundance of manuscript evidence, including over 5,800 Greek manuscripts, provides a strong case for the textual integrity of the New Testament. The early dating of many fragments further supports the consistency of the texts through time" (Metzger, 1992, p. 35-45).
Similarly, the New Testament is backed by these manuscripts, with some fragments dating back to the 2nd century AD—centuries before Muhammad. The Ethiopian manuscripts further support the consistency of the biblical texts across different regions and cultures. Philip Jenkins, in his study of Christianity's history, writes, "The preservation of Christian texts in regions like Africa and the Near East, particularly in communities like the Ethiopian Orthodox Church, highlights the broad and consistent transmission of biblical texts" (Jenkins, 2008, p. 70-75).
The alignment of biblical texts across various cultures and regions suggests that the Bible has been preserved consistently throughout history. This preservation challenges the Islamic claim of biblical corruption and raises significant theological questions for Muslims regarding the Qur'an’s affirmation of the Bible.
Theological Implications for Islam
The Qur'an’s affirmation of the Bible as the Word of God presents a significant theological challenge to Islam’s critique of Christianity. If the Qur'an confirms these scriptures, their preservation must be considered authentic. William Lane Craig emphasizes this point: "The Qur'an’s affirmation of the Bible as the Word of God presents a significant theological challenge to Islam’s critique of Christianity. If the Qur'an confirms these scriptures, their preservation must be considered authentic" (Craig, 2008, p. 125-130).
This challenge is further compounded by the absence of any Qur'anic warning about the Bible's corruption. If the Bible was truly corrupted, then why didn’t Allah correct it or warn about this in the Qur'an? Why would the Qur'an affirm the Torah and the Injeel if they were not the true Word of God? This raises serious questions about the Qur'an itself.
Nabeel Qureshi, in his comparative study of Islam and Christianity, asserts, "The Qur'an’s verses that affirm the Torah and Injeel are clear. If Muslims reject the Bible as corrupt, they must grapple with the implications for the Qur'an itself, which affirms these texts" (Qureshi, 2016, p. 140-145). The example of Ethiopia, with its Christian heritage dating back over 1,600 years, further supports the conclusion that the Bible has been preserved consistently across centuries and cultures.
Conclusion
The claim that the Bible has been corrupted poses significant theological challenges for Islam. The Qur'an’s affirmation of the Torah and Injeel, the historical spread of Christianity, the preservation of biblical manuscripts across different regions and cultures, and the absence of any Qur'anic warning about the Bible's corruption all point to the conclusion that the Bible we have today is the same scripture that the Qur'an affirms and that Allah promised to protect.
This theological dilemma requires careful consideration by Muslims. The manuscript evidence, the historical spread of Christianity, and the Qur'an’s own verses all suggest that the Bible has been preserved and consistent throughout the centuries. Rejecting the Bible as corrupt not only undermines the Qur'an’s affirmation of these scriptures but also raises serious questions about the nature of divine protection and the integrity of Islamic theology.
References
Azami, M. M. The History of the Qur'anic Text from Revelation to Compilation. UK Islamic Academy, 2003.
Craig, William Lane. Reasonable Faith: Christian Truth and Apologetics. Crossway, 2008.
Dabashi, Hamid. Islamic Liberation Theology: Resisting the Empire. Routledge, 2008.
Jenkins, Philip. The Lost History of Christianity. HarperOne, 2008.
Metzger, Bruce M. The Text of the New Testament: Its Transmission, Corruption, and Restoration. Oxford University Press, 1992.
Qureshi, Nabeel. No God but One: Allah or Jesus? Zondervan, 2016.
Rahman, Fazlur. Islam and Modernity: Transformation of an Intellectual Tradition. University of Chicago Press, 1982.
Ullendorff, Edward. The Ethiopians: An Introduction to Country and People. Oxford University Press, 1960.
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