A Simple Reason Why The Qur'an Cannot Be The Word of God
The Islamic religion claims that the Qur’an, revealed allegedly by the angel Gabriel to the prophet Muhammad beginning in 610 A.D., is the inspired and inerrant word of God. Such an assertion, however, is highly problematic, and many, many arguments could be given to convincingly refute it. In this article, I am going to offer one of those reasons, which I perceive to be the most damning. My argument here can be summarized in syllogistic form as follows:
Premise 1: Either the Bible is the Word of God or it is not.
Premise 2: If the Bible is the Word of God, the Qur’an is not.
Premise 3: If the Bible is not the Word of God, the Qur’an is not.
Conclusion: Therefore, the Qur’an is not the Word of God.
First, a note of qualification. By “the Bible” I refer specifically to the Torah and the gospels as we possess them today and as possessed by Christians at the time of Muhammad in the seventh century. Granted, there are textual variants in the New Testament Greek manuscripts, but the core message of the New Testament remains the same — they are thus immaterial to what I’m attempting to establish here.
Premise 1 need not be defended, since it is self-evident that the two alternatives are mutually exclusive and exhaustive possibilities. Premise 2 is easy to establish, since the Qur’an and the Bible fundamentally contradict one another. The most obvious item of conflict relates to whether Jesus died by crucifixion, denied by the Qur’an (Surah An-Nisa 157-158) but affirmed throughout the New Testament and indeed a cornerstone of New Testament theology. The Qur’an also repeatedly denies the core Biblical concept that Christ is the incarnate eternal Son of God, affirming instead that He is only a messenger or prophet (e.g. Surah Al-Maeda 75). The Qur’an, on multiple occasions, denies the Trinity (e.g. Surah An-Nisa 171; Surah Al-Maeda 73). The Qur’an, of course, repeatedly misrepresents Christian theology on these matters, but this is immaterial to the issues that concern us here. If, then, the Christian Scriptures are indeed the inspired Word of God, the Muslim Scriptures cannot be, since the Qur’an so fundamentally disagrees with the theology of the Bible.
The Qur’an’s Affirmation of the Christian and Jewish Scriptures
For the Muslim to reject the conclusion of the argument, at least one of the three Premises must also be rejected. As I have shown, Premises 1 and 2 cannot be reasonably denied. What, then, of Premise 3? The Qur’an, over and over again, affirms the Christian Scriptures, claiming consistency with them, and asserting that the Torah and the Gospel (the “Injil”), and also the Psalms, are previous revelations from Allah. Consider, for example, the following verses.
Surah Al-E-Imran (3) 3: “He has revealed to you the Book with the truth [i.e. the Qur’an],confirming what has been before it, and has sent down the Torah and the Injil.”
Surah An-Nisa (4) 136: “O you who believe, do believe in Allah and His Messenger and in the Book He has revealed to His Messenger and in the Books He has revealed earlier. Whoever disbelieves in Allah and His angels and His Books and His Messengers and the Last Day has indeed gone far astray.”
Surah An-Nisa (4) 163: “Surely, We have revealed to you [i.e. Muhammad] as We have revealed to Nuh and to the prophets after him; and We have revealed to Ibrahim, Isma’il, Ishaq, Ya’qub and their children, and to Isa, Ayyub, Yunus, Harun, and Salaiman, and We have given Zabur [i.e. the psalms] to Dawud.”
Surah Al-Isra (17) 55-56: “Your Lord knows best about all those in the heavens and the earth, and We have certainly granted excellence to some prophets over some others, and We gave Dawud the Zabur (the Psalms). Say, “Call those who you assume (to be gods), besides Him, while they have no power to remove distress from you, nor to change it.”“
Surah Al-Anbiya (21) 105: “And We have written in Zabur (Psalms) after the advice that the land will be inherited by My righteous slaves.”
The Qur’an even goes so far as to assert that the prophet Muhammad is prophesied in both the Old and New Testaments. Consider the following verses.
Surah Al-Araf (7) 157: “Those who follow the Messenger, the Ummiyy (unlettered) prophet whom they find written with them in the Torah and the Injil and who bids the what is fair and forbids what is unfair, and makes lawful for the good things, and makes unlawful for the impure things, and relieves them of their burden, and of the shackles that were upon them. So, those who believe in him and support him, and help him and follow the light sent down with him, those are the ones who are successful.”
Surah As-Saff (61) 6: Remember when Isa, son of Maryam, said, “O children of Isra’il, I am a messenger of Allah sent towards you, confirming the Torah that is (sent down) before me, and giving you the good news of a messenger who will come after me, whose name will be Ahmad.” But when he came to them with manifest signs, they said, “This is a clear magic.”
One will search in vain, however, to find any mention of Muhammad in any Biblical text. This has left Muslim apologists doing hermeneutic gymnastics to inject Muhammad somewhere into the Bible. All such attempts, however, have proven futile.
For a thorough examination of Muslim attempts to locate Muhammad in the Bible, see this panel discussion involving myself, Matt Slick, Usama Dakdok and Tony Gurule, which aired on the Trinity Channel:
Confronted with this obvious Qur’anic error about the contents of the Christian Scriptures, Muslim apologists will often attempt to argue that the Christian Scriptures have been corrupted, or that the “Injil” (the Gospel) refers to a special book given only to Jesus (whom the Qur’an calls “Isa”) which has left no record in history. As we shall see, however, neither the historical record, nor the Qur’an, allows for that possibility.
Has the Message of the Injil and Torah Been Corrupted or Lost?
Muslims cannot consistently maintain that the Scriptures delivered previously have been corrupted or lost, since the Qur’an appears to assume that these Scriptures are still with the “people of the book” (Christians and Jews). The case here is strong and the implications difficult to escape. Let’s take a look at some of these texts in the order that they appear in the Qur’an.
Surah Al-Baqara (2) 91: “When it is said to them, “Believe in what Allah has revealed,” they say, “We believe in what has been revealed to us” — and they deny what is beyond it, whereas that is the truth which confirms what is with them. Say, “Why then have you been slaying the prophets of Allah earlier, if you were believers?””
This verse contends that the Scriptures previously revealed by Allah (i.e. the Torah and Injil) are “with them” (i.e. the people of the Book) at the time of the writing revealing of the Qur’an in the seventh century. If the Jews and Christians that the Qur’an is addressing didn’t have access to these Scriptures, the verse makes no sense. Here is another example which further illustrates this point:
Surah Al-E-Imran (3) 70: “O people of the Book, why do you disbelieve in the verses of Allah while you are yourselves witnesses (to those verses)?”
Again, Christians and Jews are witnesses to the verses revealed in the previous Scriptures. The “you” of this verse clearly refers to the Christians and Jews of Muhammad’s day. Here’s another example from the same chapter:
Surah Al-E-Imran (3) 199: “Surely, among the people of the Book there are those who believe in Allah and in what has been sent down to you and what has been sent to them, humbling themselves before Allah. They do not barter away the verses of Allah for paltry (worldly) gains. They have their reward with their Lord. Surely, Allah is swift at reckoning.”
Notice in the above verse the use of the plural personal pronoun “them”. The revelation from Allah was apparently sent not only to Jesus but to them (meaning, the people of the Book). Why, then, do Muslims frequently claim that the Injil was revealed only to Jesus?
Perhaps the most frequently cited verse in connection with this topic is the following text from the fifth chapter of the Qur’an:
Surah Al-Maeda (5) 43-49: “How do they [i.e. the Jews] ask you to judge while the Torah is with them, having the ruling of Allah? Still, they turn away, after all that. They are no believers. Surely We have sent down the Torah, in which there was guidance and light by which the prophets, who submitted themselves to Allah, used to judge for the Jews, and (so did) the Men of Allah and the Men of knowledge, because they were ordained to protect the Book of Allah, and they stood guard over it. So, (O Jews of today,) do not fear people. Fear me, and do not take a paltry price for My verses. Those who do not judge according to what Allah has sent down are disbelievers. We prescribed for them therein: A life for a life, an eye for an eye, a nose for a nose, an ear for an ear and a tooth for a tooth; and for wounds, an equal retaliation Then, if one forgives it, that will be expiation for him. Those who do not judge according to what Allah has sent down, they are the unjust. We sent Isa son of Maryam after those prophets, confirming the Torah that was (revealed) before him, and We gave him the Injil having guidance and light therein, and confirming the Torah that was (revealed) before it; a guidance and a lesson for the God-fearing. And the people of the Injil must judge according to what Allah has sent down therein. Those who do not judge according to what Allah has sent down, they are the sinners. We have sent down to you the Book with truth, confirming the Book before it, and a protector for it. So, judge between the according to what Allah has sent down, and do not follow their desires against the truth that has come to you. For each of you We have made a law and a method. Had Allah willed, He would have made a single community of people, but (He did not), so that He may test you in what He has given to you. Strive, then to excel each other in good deeds. To Allah is the return for all of you. Then Allah shall tell you about that in which you disputed. We order you to judge between the according to what Allah has sent down. Do not follow their desires, and beware of them, lest they should turn away from some of what Allah has sent down to you. If they turn away, be assured that Allah intends to make the suffer for some of their sins. Surely, many of the people are sinners.”
How can Christians and Jews judge by what has been revealed in the Torah and Injil if they do not have access to those Scriptures? Again, the text assumes that the “people of the book” have access to the previously-revealed Scriptures. Some Muslims like to draw our attention to verse 48, which says that the Qur'an is Muhaimin (a guardian or overseer) of the previous Scriptures. The Qur’an, therefore, is to be used to determine which parts of previous Scriptures to accept or reject. There are at least three problems with this rejoinder, however:
1. Why would Allah have Christians judge by a circular argument? In essence, Allah would be saying to Christians "Judge the Qur'an by the contents of your Scriptures but only insofar as they agree with the Qur'an."
2. Verse 48 is irrelevant to Christians since that text is directed to Muhammad and his followers, e.g., it is informing them that they are to use the Quran to analyze the previous revelations. Yet verse 47 is aimed at Christians, telling them that they should use their Gospel to judge and determine truth. Why would Allah have Christians judge by a corrupted source?
3. Muhaimin in this context doesn't mean the Quran exposes corruptions to the Bible. If you look over the context carefully, starting at v. 43, the text is talking about laws, specifically legislations. This is brought out by verse 48 where it says that Allah has given each group of people a way and a legislation. The point of the verse is simply that the Quran determines for the Muslims which part or commands of the previous legislations are still binding upon Muslims, and which have been rescinded, e.g., “is stoning is still applicable in sharia?”, “what about Sabbath observance?” etc. It has nothing to do with textual corruption of previous Scriptures.
We go on:
Surah Al-Maeda (5) 68: “Say, “O people of the Book, you have nothing to stand on, unless you uphold the Torah and the Injil and what has been sent down to you from your Lord.” What has been sent down to you from your Lord will certainly make many of the most persistent in rebellion and disbelief. So, do not grieve over the disbelieving people.”
Not only does this text command the “people of the Book” to uphold the Torah and the Injil (which they must have in their possession for the command to make sense), but they are told of the Scriptures that were previously “sent down to you“. Who does “you” refer to? In context, it can only refer to the people of the Book. This is difficult to square with the popular Islamic notion that the Injil was revealed only to Jesus and was quickly lost without leaving any trace in history. Again, this text assumes that the “people of the book” possess the Torah and the Injil and that they have been neither corrupted nor lost.
As if those weren’t enough, here’s one final example:
Surah Yunus (10) 94: “So, (O prophet,) even if you are in doubt about what We have sent down to you, ask those who read the Book (revealed) before you. Surely, truth has come to you from your Lord, so never be among those who are suspicious.”
This text again makes no sense unless the Christians and Jews have access to the Books revealed before Muhammad. The Muslim contention that the Christian and Jewish Scriptures have been corrupted beyond recognition is simply without support from the Qur’an.
Was Jesus A Successful Preacher of Islam According to the Qur’an?
Muslims typically maintain that Jesus preached Islam, but was apparently not very successful in winning converts, because His message became quickly corrupted. Such a notion, however, is contrary to the text of the Qur’an. Let’s take a look at some more verses:
Surah Al-E-Imran (3) 50-52: “I [Jesus] have come to you confirming that (book) which is (sent down) prior to me, that is, the Torah, and to are permissible for you some of what was prohibited to you. I have come to you with a sign fro your Lord So, fear Allah and obey me. Allah is surely my Lord and your Lord. So, worship Him. This is the straight path So, when Isa sensed disbelief in them, he said:“Who are my helpers in the way of Allah?” The disciples said: “We are helpers of Allah We believe in Allah; so be our witness that we are Muslims.”“
According to this text, Jesus was at least somewhat successful as a preacher of Islam and his own disciples themselves, at least some of whom — Peter, Matthew, John — are contributors to the New Testament. If these disciples were Muslims, why is their theology so strongly at odds with the Qur’an?
Surah Al-E-Imran (3) 55: “When Allah said: “O Isa, I am to take you in full and to raise you towards myself, and to cleanse you of those who disbelieve, and to place those who follow you above those you disbelieve up to the Day of Doom. Then to Me is your return, whereupon I shall judge between you in that over which you have differed.”
In the above text, Allah promises Jesus that He will place those who follow him “above those who disbelieve up to the Day of Doom”. If barely anyone was a true follower of Jesus (i.e. a Muslim), then this text cannot be understood.
Surah Al-Maeda (5) 110-111: “Call to mind the time when Allah will say “O Isa, son of Maryam, remember my blessing upon you and upon your mother; when I supported you with the Holy Spirit. You spoke to people while you were still in the cradle and when you grew to middle age. I taught you the Book and the Wisdom, the Torah and the Injil. You created from clay something in the shape of a bird, when you blew on it, and it became a bird by My leave. I kept the children of Isra’il away from you when you came to them with clear signs, and the disbelievers among them said, “This is a clear magic.” When I enjoined upon the disciples (of Jesus), “Believe in Me and in My Messenger,” they said, “We believed. Bear witness that we are the submitting ones.”“
This text again attests that the disciples of Jesus were Muslims. Interestingly, the story recounted in the above passage does not appear anywhere in the Bible, but can be traced to the Arabic infancy Gospel (dated to the sixth century) which Muhammad would have had access to. Indeed, I would argue that there is a strong case to be made for literary dependence on this apocryphal book. Here is the relevant text from the Arabic infancy Gospel 36:
Now, when the Lord Jesus had completed seven years from His birth, on a certain day He was occupied with boys of His own age. For they were playing among clay, from which they were making images of asses, oxen, birds, and other animals; and each one boasting of his skill, was praising his own work. Then the Lord Jesus said to the boys: The images that I have made I will order to walk. The boys asked Him whether then he were the son of the Creator; and the Lord Jesus bade them walk. And they immediately began to leap; and then, when He had given them leave, they again stood still. And He had made figures of birds and sparrows, which flew when He told them to fly, and stood still when He told them to stand, and ate and drank when He handed them food and drink. After the boys had gone away and told this to their parents, their fathers said to them: My sons, take care not to keep company with him again, for he is a wizard: flee from him, therefore, and avoid him, and do not play with him again after this.
Notice in particular how this passage ends. Jesus is accused of being a “wizard”. The Qur’an states that “the disbelievers among them said, “This is a clear magic.”” It seems probable that this source is where the author of the Qur’an is drawing from on this point.
We go on:
Surah Ash-Shura (42) 13-14: “He has ordained for you people the same religion as He has enjoined upon Nuh, and that which We have revealed to you (O prophet) and that which We had enjoined upon Ibrahim and Musa and Isa by saying, “Establish the religion, and be not divided therein.” Arduous for the mushriks (polytheists) is that to which you are inviting them. Allah chooses (and pulls) toward Himself anyone He wills, and guides to Himself anyone who turns to Him (to seek guidance). And they were not divided, in jealousy with each other, but after the knowledge had come to them. Had it not been for a word that had come forth earlier from your Lord (and was effective) until a specified time, the matter would have been decided between them. And those who were made to inherit the Book after them are in confounding doubt about it.”
Who are “those who were made to inherit the Book after them”? Isn’t this referring to those who inherited the books of Abraham and Moses and Jesus (the three prophets listed in the above text)?
Surah As-Saff (61) 14: “O you who believe, be supporters of (the religion of) Allah, just as Isa, son of Maryam, said to the Disciples, “Who are my supporters towards Allah?” The Disciples said, “We are the supporters of (the religion of) Allah.” So a group from the children of Isra’il believed, and another group disbelieved. Then we supported those who believed against their enemy, and they became victors.”
This text implies that a group from among the Jews believed the Islamic teachings of Jesus. Why, then, did they leave no trace in history? The final sentence (“Then we supported those who believed against their enemy, and they became victors”) is typically interpreted by commentators as being in reference to Christianity becoming the religion of the Roman empire in the fourth century A.D. If this is the case, why does the Christian religion that gained victory over the Roman empire look so different from Islam? The Christianity that became the dominant religion in the Roman empire maintained the deity of Christ and his death by crucifixion, two propositions expressly denied by the Qur’an.
Can Anyone Change Allah’s Words?
The Qur’an states plainly on several occasions that no one can alter or change the words of Allah and that Allah preserves and protects His words. Here’s what the Qur’an says:
Surah Al-Anaam (6) 34: “Indeed, many messengers have been rejected before you [i.e. Muhammad], but they stood patient against their rejection, and they were persecuted until Our help came to them.No one can change the words of Allah, and of course, some accounts of the Messengers have already come to you.”
Surah Al-Anaam (6) 115: “The Word of Your Lord is perfect in truth and justice. None is there to change His words, and He is All-Hearing, All-Knowing.”
Surah Al-Hijr (15) 9: “We, Ourselves, have sent down the Dhikr (the Qur’an), and We are there to protect it.
Surah Al-Kahf (18) 27: “And recite what has been revealed to you of the Book of your Lord. There is no one to change His words, and you will never find a refuge beside Him.”
Muslims are frequently telling us about the miraculous textual preservation of the Qur’an. As an aside, the notion that the text of the Qur’an as we possess it today perfectly resembles the Qur’an of the seventh century is demonstrably untrue — but that’s a subject for another day. My question for Muslims is thus: If Allah was able to perfectly preserve the text of the Qur’an, why wasn’t he able to do the same with the Bible? Do the above verses not apply equally to the previous revelations of Allah?
What Does The Historical Record Say About Biblical Textual Preservation?
As far as ancient texts go, the New Testament is the best attested of antiquity, based on the sheer volume of manuscripts (between 5 and 6 thousand Greek manuscripts) and the earliness of those manuscripts. Moreover, the earliest manuscripts we have demonstrate the existence not of a single line of corrupt transmission, but multiple lines of transmission with varying levels of accuracy. Multiple lines of transmission defy the possibility of being under the control of any central editing process. The burden of proof lies with the skeptic who asserts corruption of the primitive New Testament texts since the extant manuscripts show multiple lines of independent transmission.
To conclude, the argument developed above represents a formidable challenge to the Islamic religion, and I challenge any Muslim to show me where I have erred. In order to maintain his Islamic faith, a Muslim must reject one or more of the Premises of the syllogism given at the start of this article. If he cannot do so, the conclusion follows necessarily and inescapably.