IS THE INJEEL CORRUPTED? AN INVESTIGATION
Part 2 of 7 – What Does the Qur’an Say About the Injeel?
By Dr. Maxwell Shimba | Shimba Theological Institute
1. The Qur’an as the Final Confirmation
The Qur’an emphatically positions itself as a confirmation (muṣaddiq) of prior scriptures—and by explicit naming includes both the Torah (Tawrat) and the Injeel (English: Gospel):
“He has sent down upon you the Book in truth, confirming what went before it. And He revealed the Torah and the Gospel…” (Q. 3:3) (My Islam)
This verse asserts two key points:
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The Qur’an recognizes the divine origin of both Torah and Injeel.
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It confirms their foundational role in guiding humanity.
Thus, the Qur’an does not treat these scriptures as mere human traditions. It honours them as divine revelations, preserved well enough to remain relevant at Muhammad’s time.
2. The Graphic Language of “Guidance” and “Light”
Surah 5 (verses 46–47) uses powerful metaphorical language to describe the Gospel:
“And We sent, following their footsteps, Jesus… We sent him the Gospel; therein was guidance and light… Let the people of the Gospel judge by what Allah has revealed therein…” (No Cousins Left, The Last Dialogue)
Here we note:
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The Gospel is explicitly portrayed as a source of guidance and light—an illumination comparable to the Torah.
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Christians (Ahl al-Injīl) are urged to apply their scripture as an authoritative standard.
These descriptions affirm its role as divine revelation, not as mere inspirational writings or theology crafted post facto.
3. A Call to Christians: Judge by Your Scripture
Crucially, Q. 5:47 commands:
“Let the people of the Gospel judge by what Allah has revealed therein, and whoever does not judge by what Allah has revealed—they are the defiantly disobedient.”
This charge implies recognition of a readily accessible, authoritative Christian scripture, still intact and legitimate during the Prophet Muhammad’s lifetime. If it was lost, missing, or silent, this divine injunction would lack substance—and it would be incongruous for the Qur’an to issue such a call.
4. No Differentiation Among Divine Scriptures
In Surah 3:84, the Qur’an commands believers:
“We believe in God and that which was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which was given to Moses and Jesus and the prophets from their Lord; we make no distinction between any of them…” (No Cousins Left, Answering Islam)
Key observations:
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Belief in divine books is required across all prophetic traditions.
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There is no hierarchical ranking, implying that the Injeel holds equal weight to other canonical scriptures.
This highlights the Qur’an’s own appraisal of its predecessors, suggesting their continued integrity and spiritual authority.
5. Guidance to Refer Back to Scripture
When doubts were voiced, Prophet Muhammad was told:
“If you are in doubt concerning that which We have revealed to you, ask those who have been reading the Book before you.” (Q. 10:94) (No Cousins Left)
This instruction presumes:
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Christians and Jews already possessed scriptures.
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These texts could be consulted to clarify the Qur’an’s message.
Again, this bolsters the case that the Injeel and other books were active and accessible at the time.
6. The Qur’anic Understanding of Scripture Corruption (Taḥrīf)
There are Qur’anic verses warning against corruption:
“Woe to those who write the Scripture with their own hands, then say ‘This is from God,’ to exchange it for a small price…” (Q. 2:79) (Al Injil, Andy Wrasman, Reddit)
However:
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The Qur’an does not explicitly accuse the Torah or Gospel themselves of being entirely fabricated or wholesale false.
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Criticisms are leveled at individuals who distort or misrepresent divine revelation, not the inherent text of God’s Word.
7. Scholarly and Historical Reflection
Contemporary Islamic scholarship, including mainstream Sunni theology, acknowledges a distinction:
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Injīl refers to the original revelation given to Jesus.
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The canonical Gospels—Matthew, Mark, Luke, and John—are viewed as human-authored narratives compiled after Jesus’s time (Wikipedia).
While scholars concede that textual transmission over centuries may have introduced errors, this position maintains the Qur’anic principle:
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Original revelations were divine, intelligible, and preserved well enough to guide Christian communities in the 7th century.
💡 Summary Summary
| Qur’anic Affirmations | Interpretation & Implications |
|---|---|
| Confirmation of Torah/Injeel (3:3) | Affirms both scriptures as divine revelations |
| Guidance & light (5:46) | Elevates the Gospel as spiritually authoritative |
| Judge by scripture (5:47) | Assumes accessible, credible text in use |
| No distinction among books (3:84) | Puts Injeel on equal footing with Torah & others |
| Refer to scripture if in doubt (10:94) | Confirms existence and relevancy of Book |
| Warning of distortion (2:79) | Criticizes alteration—not existence—in substance |
From a theological perspective:
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The Qur’an treats the Injeel as true, divine, and accessible at Muhammad’s time.
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While acknowledging that distortion by individuals occurred, it does not unequivocally declare wholesale corruption or obliteration.
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This sets the stage for a more nuanced historical and textual exploration in later parts of this series.
🔍 What’s Next:
In Part 3, we will explore how the Prophet Muhammad, his companions, and early Muslim scholarly tradition perceived the Injeel—and what historical evidence confirms their access to and regard for it.
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