The question of the status of Jews and Christians often turns into a dispute between two opposing positions. Some critics of Islam argue that the Quran supposedly fully confirms the Bible because it recognizes the earlier Scriptures. Others, by contrast, within the Islamic tradition, claim that the Torah and the Gospel were completely corrupted and can no longer be trusted.
Both positions require careful examination of the Quran itself. What exactly does it say about the earlier Scriptures? Does it consider them completely lost? Does it acknowledge that revelation has been preserved within them? And if so, why does it address the People of the Scripture as a distinct religious category?
It is important not to replace the text with later interpretations. The Quran itself provides sufficient material to address these questions.
What Does “People of the Scripture” Mean?
The Quran consistently uses the expression “People of the Scripture” (أهل الكتاب) to refer to religious communities associated with previous revelation. This is not an incidental designation but an established term.
The Quran speaks of the Torah as a Scripture containing guidance and light, and of the Gospel as a Scripture that likewise contains guidance and light. Regarding the people of the Gospel, it says:
“Let the people of the Gospel judge by what Allah has revealed in it.”
The Quran then addresses the People of the Scripture themselves:
“O People of the Scripture! You have no ground to stand on until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord.” (5:47, 5:68)
This creates an important context. If these were books in which no revelation remained at all, it would be strange to simultaneously call them the Scriptures of Allah, speak of the guidance contained within them, and call upon their followers to uphold them.
The Quran Does Not Claim That the Torah and Gospel Were Completely Destroyed
The Quran certainly contains serious criticism of some among the People of the Scripture. It says that some distorted words, forgot part of what they had been taught, and concealed parts of the Scripture. This is expressed particularly clearly in 2:79:
“So woe to those who write the Scripture with their own hands and then say, ‘This is from Allah’...”
Here, the Quran describes human interference with religious text: people could produce their own writings and attribute them to God.
However, this does not automatically lead to the conclusion that the entire Torah and the entire Gospel lost all divine content. The Quran does not make such a claim. On the contrary, it continues to speak of the Torah and the Gospel as Scriptures connected with revelation from Allah, while emphasizing that the People of the Scripture are not a homogeneous group (5:66, 5:69).
Thus, the Quranic picture is more complex than the simplified formula “the Bible was completely corrupted.” The Quran simultaneously recognizes earlier revelation and points to cases of its distortion, concealment, or replacement with human words. These statements are not contradictory.
What Does It Mean That the Quran “Confirms the Earlier Scriptures”?
The Quran does not merely state that other books existed before it. It presents itself as part of a single chain of revelation.
In 5:48, it says:
“We have revealed to you the Scripture in truth, confirming the Scripture that came before it and as a criterion over it [muhayminan ‘alayhi].”
Two key concepts appear here simultaneously: confirmation and criterion. The Quran confirms the preceding revelation, while also serving in relation to it as a standard by which truth can be distinguished.
Importantly, the Quran does not claim that every line of the earlier texts existing today is unconditionally the word of God. But neither does it say that nothing of the earlier revelation remains.
Its position is more precise: the earlier Scriptures have a divine origin, human interference may have occurred within them, and the Quran comes as subsequent revelation, confirming the truth while also serving as a criterion.
Why Does the Quran Address the People of the Scripture?
This becomes particularly clear in 10:94:
“If you are in doubt about what We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord...”
This verse is sometimes interpreted as proof of the complete reliability of the Bible. However, such a conclusion does not follow from the context. The verse does not instruct people to accept the entire content of the earlier books as absolute truth. It points to those familiar with the preceding revelation, after which the statement returns to the truth revealed through the new revelation.
Therefore, using this verse as proof of the unconditional identity of modern biblical texts with the word of God would extend its meaning beyond what the text itself states.
Why Does the Quran Share Narratives with Earlier Scriptures?
The Quran is sometimes criticized for supposedly “repeating biblical stories.” However, if the Quran itself asserts that the earlier Scriptures originate from the same God, such similarities become natural.
If revelation has a single source, then the repetition, confirmation, and development of previously known narratives is not only possible but expected. The Quran itself presents the Torah, the Gospel, and its own Scripture as parts of a single history of revelation.
These are not three independent religions, but successive instances of divine communication with humanity. Therefore, the presence of shared narratives and moral principles is not an argument against the Quran; rather, it is consistent with its own conception of revelation.
The Quran Does Not Abolish the Category of the People of the Scripture
It is sometimes assumed that with the emergence of the Quran, the category of “People of the Scripture” should have disappeared. Yet the Quran continues to use it.
In 5:69, it says:
“Indeed, those who believe, those who are Jews, the Sabians, and the Christians — whoever believes in Allah and the Last Day and does righteous deeds — they will have no fear, nor will they grieve.”
This verse cannot simply be reduced to the formula “only Muslims are saved.” The Quran establishes criteria: belief in God, the Last Day, and righteous deeds. Similar content also appears in 2:62.
This does not mean that there are no differences between religious beliefs. The Quran explicitly criticizes certain beliefs and actions among the People of the Scripture, but the category itself remains intact.
Islam and Attitudes Toward the People of the Scripture
It is commonly claimed that the Quran supposedly calls for hostility toward Jews and Christians. However, the broader text does not support such a conclusion.
In 29:46, it says:
“Do not argue with the People of the Scripture except in the best manner... and say, ‘We believe in what has been revealed to us and what has been revealed to you. Our God and your God is one...’”
And in 60:8:
“Allah does not forbid you from being kind and just to those who have not fought you because of religion or expelled you from your homes.”
The following verse clarifies that the restriction concerns only those who engage in hostile actions. Therefore, verses concerning warfare cannot be taken out of context and turned into a universal rule governing relations with all People of the Scripture. The Quran consistently distinguishes people according to their actions.
Marriage with the People of the Scripture
The Quran also permits marriage to certain People of the Scripture. In 5:5, it permits marriage to chaste women from among those who were given the Scripture, subject to the conditions of marriage.
The very existence of such permission shows that the Quran does not base relations with the People of the Scripture on a principle of religious isolation. It allows social and family interaction while maintaining moral requirements.
Where Is the Boundary Between Respect and Criticism?
The Quran does not require the same attitude toward every member of the People of the Scripture. It criticizes specific actions: concealing revelation, distorting words, and rejecting the truth. At the same time, it acknowledges that among them are people who believe in God and the Last Day and perform righteous deeds.
Therefore, the Quranic position cannot be reduced either to the claim that all previous Scriptures are completely false or to the idea that all existing texts have remained unchanged in their divine form. Neither extreme corresponds to the text.
The Quran as a Continuation, Not a Denial, of Revelation
When all the verses discussed above are brought together, a coherent picture emerges. Allah sent revelations to different peoples; the Torah and the Gospel contained guidance and light, but distortions and human additions could occur in the course of their transmission. Then the Quran comes, confirming the preceding revelation while simultaneously becoming a criterion for distinguishing truth (5:48).
Thus, the Quran does not present itself as the first book to reveal God to humanity, but as the final link in a chain of revelation addressed to all humanity.
What About the Modern Bible?
From the perspective of the Quran, it cannot be claimed that the modern Bible is completely identical to divine revelation. But neither can it be claimed that it contains no truth whatsoever.
The Quran allows for a more complex picture: the earlier Scriptures have a divine origin, distortions may have occurred within them, and parts of their content may have been concealed or altered, while they nevertheless remain connected to the original revelation. The Quran, in turn, serves as the criterion through which truth and human additions are distinguished.
Conclusion
The Quran supports neither extreme. It does not claim that all existing Scriptures have remained completely unchanged, nor does it say that previous revelations have been entirely lost.
It recognizes the Torah and the Gospel as Scriptures connected with divine guidance, points to instances of distortion and concealment, and at the same time confirms the preceding revelation while serving as its criterion.
The most consistent understanding of the Quran is that revelation is one in its source, but was conveyed through different prophets, became subject to human influence in the course of transmission, and culminated in the Quran as the final criterion for distinguishing truth.
For this reason, the Quran requires neither blind acceptance of all later texts nor the complete rejection of previous ones. It requires discernment — and provides the criterion for that discernment itself.
