The question of whether the Quran and Muhammad affirm or reject the Bible is not merely theological; it is foundational to the claims of Islam in contrast to biblical Christianity. Islam claims to be a continuation and culmination of the monotheistic tradition that began with the patriarchs—particularly Abraham. Muslims assert that the Quran is the final, uncorrupted revelation of the same God Who revealed Himself to Moses and Jesus. Consequently, the Quran frequently mentions the Torah (Tawrat), the Psalms (Zabur), and the Gospel (Injil) as preceding revelations. But is this mention one of affirmation or rejection? Does Muhammad’s teaching uphold the authority and reliability of the Bible, or does it challenge it? This article will explore what the Quran and Muhammad actually claim about the Bible, and whether those claims align with or contradict the inspired Scriptures.

The Quran’s Claims About the Torah, Psalms, and Gospel

The Quran makes numerous references to the Torah, Psalms, and Gospel, portraying them as divine revelations from Jehovah. Surah 3:3–4 states, “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 passage recognizes the Torah and the Gospel as legitimate, prior revelations. Surah 5:46 further states, “And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel.”

The Quran goes even further in Surah 5:68, declaring, “Say, O People of the Scripture, you are [standing] on nothing until you uphold the Torah and the Gospel and what has been revealed to you from your Lord.” This clearly affirms that the Torah and Gospel are still binding at the time of Muhammad’s ministry in the 7th century C.E. Surah 10:94 commands Muhammad himself: “And if you are in doubt about what We have revealed to you, then ask those who have been reading the Scripture before you.” This verse implies that the Bible available to the Jews and Christians in Muhammad’s day was sufficiently accurate to consult for confirmation.

It is essential to underscore that these references do not speak of corrupted or lost Scriptures. The Quran speaks as though the previous Scriptures are still intact and authoritative. Surah 6:115 states, “And the word of your Lord has been fulfilled in truth and in justice. None can alter His words.” If no one can change the words of God, as the Quran affirms, then the charge of textual corruption often claimed by later Islamic apologists directly contradicts the Quran itself.

Muhammad’s Engagement With the People of the Book

Muhammad’s own interactions with Jews and Christians further reflect his perception that the Torah and the Gospel were divine revelations. In early Islamic history, Muhammad attempted to persuade Jews of Medina that his message aligned with the Hebrew Scriptures. He identified himself as a prophet in the tradition of Moses and viewed Islam as a restoration of the true faith of Abraham, which he believed the Jews and Christians had deviated from in practice, not in Scripture.

The Hadith, the recorded sayings and actions of Muhammad, contain instances where he references Jewish Scriptures and legal decisions. One notable example is found in Sahih al-Bukhari, where Muhammad deals with a case involving a Jewish man and woman caught in adultery. He consults the Torah to determine the punishment, confirming that stoning is prescribed. Rather than questioning the validity of the Torah, he affirms its legal authority by applying its judgment.

This reveals that Muhammad did not initially view the Jewish Scriptures as corrupted. He engaged with them, appealed to them, and treated them as valid. It was only after the Jewish tribes in Medina rejected his prophetic claims that the Quranic tone toward them became more hostile. But this shift was political and polemical—not textual. The text of the Torah remained cited and affirmed by Muhammad himself.

The Islamic Accusation of Biblical Corruption

Despite the Quran’s early affirmation of the Bible, many Muslims today believe that the Bible has been corrupted. They argue that the current Old and New Testaments are not the same Scriptures that were originally revealed to Moses and Jesus. However, this position is not derived from the Quran, but from later Islamic theology, particularly as formulated by scholars in the 9th and 10th centuries.

The Quran never states explicitly that the text of the Bible has been corrupted. Rather, it accuses the “People of the Book” of misinterpreting, concealing, or distorting the meaning of the Scriptures (tahrif al-mana), not the text itself (tahrif al-nass). For instance, Surah 2:79 says, “So woe to those who write the Book with their own hands and then say, ‘This is from Allah.’” But this verse condemns false additions or forgeries—not the Torah or Gospel themselves.

Islamic apologists have often used this and similar verses to argue that the Bible has been changed. Yet this charge collapses under scrutiny. If the Bible was already corrupted during Muhammad’s time, why would the Quran instruct Christians to “judge by what Allah has revealed therein” (Surah 5:47)? If the Gospel was no longer trustworthy, why command its use?

Furthermore, no manuscript evidence supports the Islamic claim of biblical corruption. The Old Testament manuscripts from the Dead Sea Scrolls (dated to the 2nd century B.C.E.) align closely with the Hebrew Masoretic Text. The New Testament manuscripts, numbering over 5,800 Greek copies, confirm the preservation of the Gospel message. The Quran’s claim that no one can alter the words of God (Surah 6:34, 6:115, 10:64) contradicts the later Muslim claim that Christians and Jews altered the Scriptures revealed to them.

The Gospel and the Identity of Jesus

One of the greatest tensions between the Quran’s affirmation of the Gospel and its denial of key Christian doctrines arises in its presentation of Jesus. The Quran claims to honor Jesus as a prophet, but denies His deity, crucifixion, and resurrection—all of which are central to the Gospel. Surah 4:157 states, “And [for] their saying, ‘Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.’ And they did not kill Him, nor did they crucify Him; but [another] was made to resemble Him to them.”

This Quranic denial of the crucifixion and resurrection directly contradicts the content of the Gospels, all of which unanimously affirm Jesus’ death and bodily resurrection as the core of God’s redemptive plan (cf. Matthew 27–28; Mark 15–16; Luke 23–24; John 19–20). The apostolic preaching, documented in Acts and the Epistles, centers on the resurrection as proof of Jesus’ divine identity and the guarantee of salvation (Romans 10:9; 1 Corinthians 15:3–4).

Thus, if the Quran affirms the Gospel as the Word of God, it necessarily affirms the death and resurrection of Jesus, which is the heart of the Gospel. But since the Quran rejects these events, it logically rejects the Gospel. This contradiction proves that the Quran only affirms an imaginary “Gospel” stripped of its actual content.

The Real Identity of the “Injil”

The Quran repeatedly refers to the “Injil” given to Jesus. However, it speaks of it as though Jesus Himself received a book—something akin to the Torah given to Moses or the Quran given to Muhammad. Yet the New Testament presents the Gospel not as a written book Jesus received, but as the proclamation of the Kingdom of God and the fulfillment of the Old Testament in Jesus Christ (Mark 1:14–15; Luke 4:17–21). The four Gospels—Matthew, Mark, Luke, and John—are divinely inspired accounts of Jesus’ life, death, and resurrection, written by eyewitnesses or their close associates.

If one accepts the Quran’s claim that the Gospel was given to Jesus, then there is a historical and theological gap. There is no evidence of a separate “book” of Jesus called the Injil. All known ancient manuscripts of Christian Scripture consistently present the four Gospels as reliable, inspired accounts. There is no alternative Gospel that could be what the Quran refers to, unless the term “Gospel” is being used in a theological vacuum detached from historical reality.

This indicates that either the Quran is referring to the canonical Gospels (which it later contradicts), or it references a non-existent revelation. Both conclusions present problems for Islamic theology. If it refers to the real Gospel, then Islam must accept the crucifixion and deity of Jesus. If it refers to a mythical Gospel that no one has ever seen, then the Quran’s commands to follow it become impossible to obey, rendering the text incoherent.

The Quran’s Inconsistent Position

A close examination reveals that the Quran holds an inherently inconsistent position. On one hand, it affirms the Torah and Gospel as divine revelation, instructs people to judge by them, and recognizes them as valid sources of guidance. On the other hand, it contradicts their most essential teachings about the identity and mission of Jesus Christ, and later Islamic theology insists they have been corrupted.

This inconsistency reflects the real historical development of Islam. In its early stages, Muhammad sought to align himself with the People of the Book, hoping for their recognition and acceptance. When this failed, the tone of revelation shifted. Theologically, this change resulted in a contradictory framework where earlier affirmations of Scripture had to be downplayed or reinterpreted to protect the Quran’s uniqueness and authority.

But such a shift exposes the Quran and Muhammad to critical scrutiny. If Muhammad was a true prophet of the same God Who revealed the Torah and the Gospel, he would not contradict their core message. He would affirm their content and the redemptive work of Jesus Christ. Instead, he redefined their message, denied their authority, and declared a new revelation that conflicts with the very Scriptures he once claimed to uphold.

The Biblical Verdict

From a biblical standpoint, the Quran’s affirmation of Scripture is partial and misleading. While it appears to honor the Bible, it simultaneously distorts its content and message. The New Testament warns against those who present “another Jesus” and “another gospel” (2 Corinthians 11:4; Galatians 1:6–9). The Quran fits this category precisely. It speaks of Jesus, but not the biblical Jesus. It mentions the Gospel, but not the biblical Gospel.

Jesus declared that “Scripture cannot be broken” (John 10:35), and Paul affirmed that “all Scripture is inspired by God and beneficial for teaching, for rebuke, for correction, for training in righteousness” (2 Timothy 3:16). The Bible has been preserved by Jehovah, and its message cannot be overturned by any later revelation.

Muhammad’s failure to recognize and submit to the full message of the Bible disqualifies him from being a prophet of the God of Abraham, Isaac, and Jacob. The Quran, while claiming to honor the previous Scriptures, ultimately rejects their core truths and offers a contradictory revelation that cannot stand alongside the Word of God.

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