By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
Within Islamic theology, the Quran is venerated as the final, unaltered, and most complete revelation from God. Muslims assert that it is a “muhaymin” (guardian or confirmer) over previous scriptures (Quran 5:48). However, a critical and scholarly examination reveals significant gaps in the Quran’s content—particularly regarding foundational narratives, historical details, and doctrinal essentials that are indispensable for any comprehensive religious worldview. This raises profound theological questions: If the Quran is indeed complete and final, why do Muslims recurrently resort to the Bible to supplement their beliefs? What are the implications for the coherence and sufficiency of Islamic doctrine?
I. The Missing Foundations: What the Quran Leaves Unanswered
The Quran, while referencing many biblical figures and events, is notoriously silent on fundamental details that are explicitly found in the Hebrew Bible (Old Testament) and the New Testament. Consider the following:
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Identity and Lineage:
The Quran mentions Adam, but does not name his wife (Eve). It speaks of Abraham, but omits the number and names of his sons, only emphasizing Ishmael and Isaac. It references Jacob, but never lists the names of his twelve sons—the patriarchs of the tribes of Israel. -
The Ten Commandments:
Nowhere in the Quran is the Decalogue, the list of Ten Commandments, given as a unit. Although fragments of the ethical code appear, the unique and formative role of the Decalogue in religious history is missing. -
Historical Narratives:
The exile of Israel to Babylon, the experiences of Daniel, the return from exile, and many prophetic narratives are alluded to but left almost entirely unexplained or omitted in the Quranic text. -
The Gospel Message:
The Quran commands belief in the “Injil” (Gospel) given to Jesus, but fails to preserve or articulate the content of this message. It neither recounts the Sermon on the Mount nor the parables and teachings central to Christian faith.
These are not minor omissions—they are foundational to understanding God’s unfolding plan, the nature of humanity, the covenant, and the requirements of divine law.
II. Theological Implications: The Necessity of the Bible in Islamic Thought
Given these omissions, Islamic scholarship has long relied on “Isra’iliyyat”—Jewish and Christian traditions—to fill gaps in Quranic narratives. Classic tafsir (Quranic exegesis), such as those by Ibn Kathir and Al-Tabari, are replete with references to Biblical material. This raises a theological crisis:
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The Quran’s Claim to Completeness:
The Quran repeatedly claims to be “a clarification of all things” (Quran 16:89) and “perfected” (Quran 5:3). Yet, its dependence on earlier revelation for context and content contradicts this claim. If the Quran is truly self-sufficient, why is recourse to the Bible necessary, either for exegesis or basic religious knowledge? -
The Doctrine of Tahrif (Corruption):
Muslims often claim that the Bible has been corrupted (tahrif), yet continually turn to it for clarification of stories and doctrines that the Quran leaves ambiguous or unexplained. This reliance is both inconsistent and self-defeating: If the Bible is corrupt, its testimony should be irrelevant. If it is needed, then the Quran is incomplete without it.
III. The Quran as a Dependent Text: Evidence from Islamic Practice
Throughout Islamic history, the practice of borrowing from the Bible is ubiquitous. Whether discussing the lives of the prophets, the creation narrative, or the moral law, Islamic tradition continually seeks validation and completion from the Bible.
Examples:
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The Names of the Prophets’ Wives and Children:
In every major Islamic commentary, details absent from the Quran are imported from Genesis, Exodus, and other biblical books. -
The Structure of Sharia:
Islamic law incorporates elements of Mosaic law, including rituals, dietary rules, and penal codes—all originally expounded in the Torah, not the Quran. -
Eschatology and Christology:
Concepts such as the Messiah, the Day of Judgment, and the final resurrection are understood in light of New Testament teaching, not by Quranic exposition alone.
IV. Theological and Logical Consequences
1. Sufficiency and Finality Challenged:
The Quran cannot, by itself, answer the basic questions of faith, history, and doctrine. If a “final revelation” is truly final, it should not require constant supplementation from a previous, supposedly obsolete, or corrupted text.
2. Epistemological Insecurity:
Muslims face a dilemma: either trust the Bible and undermine their doctrine of tahrif, or reject it and remain without answers to crucial religious questions.
3. Christological Vacuum:
The Quran’s affirmation of Jesus as Messiah (Quran 3:45; 4:171) is left theologically empty unless interpreted through the New Testament, which the Quran does not preserve or explain.
V. Conclusion: Why We Need the Bible—And Why the Quran Alone Is Inadequate
In summary, the Quran’s self-declared sufficiency is theologically and textually untenable. Its silence on essential issues leaves Islam dependent upon the very Bible it claims to supersede. Thus, the Bible remains indispensable—not only for Christians and Jews but for any honest seeker who desires to understand the very roots of the Quranic narrative.
If the Quran were the only book of God, religious knowledge and salvation history would be irreparably impoverished. The reliance of Islam on the Bible is both unavoidable and fatal to its claim of scriptural finality. The Bible is needed for everything; the Quran, without the Bible, is left with nothing but unanswered questions.
References
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Quran 16:89 – “And We have sent down to you the Book as clarification for all things…”
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Quran 5:3 – “This day I have perfected for you your religion…”
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Ibn Kathir, Tafsir al-Qur’an al-Azim (exegesis using biblical material)
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Al-Tabari, Jami’ al-Bayan (reliance on “Isra’iliyyat”)
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Bible, Genesis 1-50; Exodus 1-40; Matthew, Mark, Luke, John.
Dr. Maxwell Shimba,
Shimba Theological Institute
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