Answering Islam - A Christian-Muslim dialog

Rebutting a Muslim Dawagandist’s “Rebuttal” to TurretinFan's Article

"Mohamed Did Not Believe that the Old Testament was Corrupt"

Sam Shamoun

Bassam Zawadi has produced an appendix to his reply to Christian apologist TurretinFan’s (TF) claim (*; *; *) that Muhammad believed that the Bible is the uncorrupt Word of God rebuttal. We encourage the readers to consult the responses from both sides before embarking on our reply.

Here is how Zawadi responds to TF’s assertion that the reason why other Islamic sources claim that the Bible is corrupt is due to their discovering that the Holy Bible does not agree with the Quran.

Wow, isn't that amazing? TurretinFan has basically admitted that Islamic religious sources of authority do teach that the Bible is corrupted, but claims that it was due to the Muslims discovering that the Bible does not agree with the Qur'an. It appears that TurretinFan is confusing two issues 1) The issue of whether the Islamic claim that the Bible is corrupt is true and 2) The issue of whether Islam makes the claim that the Bible is corrupt. We are debating issue no. 2 here and not issue no. 1 and TurretinFan has basically conceded his loss.

Here, Zawadi deliberately misrepresents TF’s actual position by wrenching it out of context. Note the context of TF’s statements:

Zawadi's first point of contention is over why Muslims claim that the Bible is corrupt. I had asserted that it is because they are aware that the Bible conflicts with the Koran. Zawadi asserts that this is not true, but that instead it is because "all of our major sources of Islamic authority say so." There are two problems with Zawadi's claim. First, the Koran does not say so (and yet must be considered a major source of Islamic authority). Second, while other sources of Islamic authority do say so, our assertion as that these sources say so because it was discovered that the Bible does not agree with the Koran.

As TF rightly stated the Quran does not claim that the Holy Bible is corrupt. Since the one major foundational source document which all Muslims accept as fully authoritative, irrespective of theological and denominational differences, denies that the Holy Bible has been changed this refutes Zawadi’s bold assertion that “ALL of the major sources of Islamic authority” claim that the Judeo-Christian Scriptures have been corrupted.

Furthermore, it is a commonly accepted hermeneutical principle among Muslim scholars that in the case that any so-called source contradicts the Quran the Muslim scripture takes precedence and is to be given full authority. This means that the references which Zawadi appeals to must be rejected since they clearly contradict the testimony of the Quran to the authority and preservation of the Holy Bible.

Moreover, contrary to Zawadi’s assertion MOST of the Islamic sources do not teach Bible corruption at all. All of the earliest Muslim writings, including the so-called authentic ahadith, actually concur with the Quran that the previous Scriptures that God revealed have been preserved and are in the possession of the Jews and Christians. For the details please consult the articles that are found in the following link.

Here is what Zawadi says in relation to TF’s statements that the assertion of the Quran concerning the Jews misinterpreting the Torah only makes sense if the previous Scriptures which God sent down were still in existence since you cannot misinterpret Books which are no longer available.

Turretin Fan continues to attack strawman, for Muslims don't believe that the entire Bible is corrupted, but contains some truth and we believe that those truthful verses are misinterpreted.

If anyone is guilty of attacking a strawman it is Zawadi since TF is not addressing what Muslims believe. He is commenting on what the Quran itself has to say in Q. 62:5 regarding those who falsify the signs or verses of Allah. TF correctly concludes that the accusation of the Quran is not that the Jews falsify Allah’s signs by corrupting the text of Scriptures but by misinterpreting them. We find this assertion repeated in several passages such as the following:

O People of the Scripture! Why do you mix truth with falsehood and CONCEAL THE TRUTH WHILE YOU KNOW? And a party of the People of the Scriptures say: "Believe in the morning in that which is revealed to the believers, and reject it at the end of the day, so that they may turn back. And believe no one except the one who follows your religion." Say (O Prophet): "Verily right guidance is the guidance of Allah." (And they say): "Do not believe that anyone can receive like that which you have received, otherwise they would engage you in agreement before your Lord." Say: "All the bounty is in the Hand of Allah; He grants to whom He wills, And Allah is All-Sufficient for His creatures' needs, All-Knower. S. 3:71-73

And verily, among them is a party who distort the Book WITH THEIR TONGUES (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allah," but it is not from Allah; and they speak a lie against Allah while they know it. S. 3:78

As TF correctly noted, you cannot hide or misinterpret a Book which you no longer possess or have access to; and since the Quran accuses Jews (and perhaps Christians) of concealing and twisting the Scriptures with their tongues this presupposes that the Jews (as well as the Christians) still had possession of these inspired writings.

Besides, Zawadi’s statements are simply a further example of his inability to see how he is repeatedly contradicting both himself and what the Quran says. Notice what he says in reply to TF’s response that Zawadi’s argument that Q. 20:133 is referring to prophecies of Muhammad in the previous Scriptures presupposes that these writings must have still been in existence at the time of Muhammad:

No it does not demonstrate that they have the previous books that contain the sign. The verse only says that they have the sign. Hence, the sign could still exist in their corrupted book, since we believe some truth still exists in the Bible.

At this point, Zawadi is merely sharing his personal beliefs without ever addressing TF’S claims or what the text actually says. Here is the verse in question:

And they say: If only he would bring us a miracle from his Lord! Hath there not come unto them the proof of what IS in the former scriptures? S. 20:133

Pay careful attention to what the text does not say. It does not assert that the former Scriptures were no longer available in their original, uncorrupt form or that only some parts of the previous Books remained intact; that is simply Zawadi’s spin on the verse. The passage clearly presupposes that the previous writings which contained the alleged proof or sign of Muhammad’s prophethood were available at that time. In fact, this is precisely what the following text says:

Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) WITH THEM. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful. S. 7:157

Once again please do notice what the passage does not say. It does not say that only parts of the Torah or Gospel remained intact at Muhammad’s time. The verse clearly and unambiguously claims that the Torah itself as well as the Gospel was with the Jews and Christians of Muhammad’s day.

But this leaves Zawadi in the horns of a dilemma. Since Muhammad expressly believed that the previous Books, particularly the Torah and the Gospel, which supposedly predicted his coming were still in circulation at that time this means we need to look to see what Torah and Gospel the Jews and Christians of his day were reading.

There is no need to guess since the following Islamic sources provide the answer:

“Among the things which have reached me about what Jesus the Son of Mary stated in the Gospel which he received from God for the followers of the Gospel, in applying a term to describe the apostle of God, is the following. It is extracted FROM WHAT JOHN THE APOSTLE SET DOWN FOR THEM WHEN HE WROTE THE GOSPEL FOR THEM FROM THE TESTAMENT OF JESUS SON OF MARY: 'He that hateth me hateth the Lord. And if I had not done in their presence works which none other before me did, they had not sin: but from now they are puffed up with pride and think that they will overcome me and also the Lord. But the word that is in the law must be fulfilled, 'They hated me without a cause' (i.e. without reason). But when the Comforter has come whom God will send to you from the Lord's presence, and the spirit of truth which will have gone forth from the Lord's presence he (shall bear) witness of me and ye also, because ye have been with me from the beginning. I have spoken unto you about this that ye should not be in doubt.

“The Munahhemana (God bless and preserve him!) in Syriac is Muhammad; in Greek he is the paraclete.” (The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Oxford University Press, Karachi, Tenth impression 1995], pp. 103-104; bold emphasis ours)

Here, Ibn Ishaq quotes from John 15:23-16:1 and identifies John’s Gospel as the written account of the very Gospel which God revealed to Jesus! And:

Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written WITH THEM in the Taurat (Torah) (DEUT. XVIII. 15) and the Injeel (Gospel) (John XIV. 16) … S. 7:157 Hilali-Khan

The translators Hilali-Khan identify the Torah with Deuteronomy and the Gospel with the Gospel of John. This only makes perfect sense since the only Torah and Gospel which Muhammad’s Jewish contemporaries had in their possession are the writings of the Old and New Testaments, particular the Pentateuch and the four canonical Gospels.

Hence, this soundly refutes the following assertion of Zawadi:

There seems to be a misconception amongst Christians. They think that Islam teaches that there once was an original Bible and then the Bible got corrupted. This is not what Islam teaches.

We don't believe that there was an original book of Philippians or Corinthians, which then later on got corrupted. We don't even believe that these books are divine in the first place.

What we believe is that parts of the original revelations sent down to Moses (Torah) and Jesus (Gospel) peace be upon them both still exist in the Bible today. We believe that people came and wrote things from their own and claimed that it was from God. They then went and mixed their own writings with the original revelations (Torah and Gospel) and removed and added to them. (Evidence That Islam Teaches That There Was Textual Corruption of The Christian and Jewish Scriptures)

Moreover, Zawadi is contradicting himself since here he claims that Islam does not teach that there was an original Bible, which can only mean that he denies that the Bible is the actual revelation which God sent down. However, earlier he claimed that the Bible is not completely corrupted but contains some truth which is misinterpreted. This presupposes that the Bible was in fact the original revelation which God sent down until it became corrupted!

We will allow Zawadi to sort through his mess and explain which of his contradictory statements he wants us to embrace.

TF made a cogent argument that the following text,

The Apostle believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in God, His angels, His books, and His apostles. "We make no distinction (they say) between one and another of His apostles." S. 2:285

Can be interpreted to mean that Muhammad was saying that he believed what God, the angels, the books, and the apostles said.

Here is Zawadi’s reply:

Notice that the Qur'an says there must be belief in "what hath been revealed to him from his Lord". This is [sic] part is specifically speaking about the Qur'an since it says "to him" and "him" is Muhammad. Hence, here we would agree with TurretinFan that the Qur'an is possibly and most likely saying that we must believe in the content of the Qur'an. However, the Qur'an goes on to say "believeth in God, His angels, His books, and His apostles". Notice that it only says "His books". This could be interpreted in various ways: 1) Belief in the existence of these books 2) Belief in the content of these books 3) Belief that whatever these books might have said are revealed from Allah.

TurretinFan insists on interpretation no. 2, but on what basis? He says that it is "reasonable", but "reasonable" according to whom? This is subjective reasoning and not a very sound way of exegesis. The Qur'an says that we must believe in the revelations sent to Abraham, Ishmael, Isaac, Jacob and Jacob's children (Surah 2:136), yet the author of the Qur'an clearly knew [sic] that all these books weren't available during the time of the revealing of this verse. This makes it clear [sic] that the author's intention is not to command believers to believe in the content of these books. If it was then we would have observed narrations from the Prophet's companions asking the Prophet how to believe in the content of such unavailable books, yet we don't observe that, which suggests that this is not what they understood the verse to be saying.

Notice the inconsistency here. Zawadi argues that when it comes to the revelation given to Muhammad the text means that Muslims are to believe what it says. Yet when it comes to previous Books the text no longer means that! Further notice the question begging, i.e. “the author of the Quran clearly knew that all these books weren’t even available during the time of the revealing of this verse.”

The fact of the matter is that the Quran and specific Islamic sources agree with the second interpretation and flat out contradict the first one.

Muhammad not only believed that these Books still existed at his time but also believed in their contents and even commanded the Jews and Christians to judge by them!

Yet how will they make thee their judge seeing they have the Torah, wherein is God's judgment, then thereafter turn their backs? They are not believers. Surely We sent down the Torah, wherein IS GUIDANCE AND LIGHT; thereby the Prophets who had surrendered themselves gave judgment for those of Jewry, as did the masters and the rabbis, following such portion of God's Book as they were given to keep and were witnesses to. So fear not men, but fear you Me; and sell not My signs for a little price. Whoso judges not according to what God has sent down - they are the unbelievers. And therein We prescribed for them: 'A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds retaliation'; but whosoever forgoes it as a freewill offering, that shall be for him an expiation. Whoso judges not according to what God has sent down -- they are the evildoers. And We sent, following in their footsteps, Jesus son of Mary, confirming the Torah that is between his hands (musaddiqan lima bayna yadayhi mina al-tawrati) and We gave to him the Gospel, wherein is guidance and light, and confirming the Torah that is between his hands (wa-musaddiqan lima bayna yadayhi mina al-tawrati), as a guidance and an admonition unto the godfearing. So let the People of the Gospel judge according to what God has sent down THEREIN. Whosoever judges not according to what God has sent down -- they are the ungodly. S. 5:43-47

The next verse expressly says that the function of the Quran is to confirm the authenticity of the Torah and the Gospel which the Jews and Christians of Muhammad’s time possessed:

To you We revealed the Book with the Truth, confirming previous Scripture AND WITNESSING TO THEIR VERACITY. So judge between them as God revealed and do not follow their whims, to turn you away from the truth revealed to you. For every community We decreed a law and a way of life. Had God willed, He could have made you a single community – but in order to test you in what He revealed to you. So vie with one another in virtue. To God is your homecoming, all of you, and He will then acquaint you with that over which you differed. S. 5:48 (The Qur’an – A New Translation, by Tarif Khalidi [Viking Adult Publishers, October 16, 2008], p. 89; bold, capital and italic emphasis ours)

Noted Muslim commentator Ibn Kathir mentions an interesting hadith in relation to Q. 5:41 which helps us to see more clearly Muhammad’s attitude towards the Torah:

“… Abu Dawud recorded that Ibn `Umar said, “Some Jews came to the Messenger of Allah and invited him to go to the Quff area. So he went to the house of Al-Midras and they said, ‘O Abu Al-Qasim! A man from us committed adultery with a woman, so decide on their matter.’ They arranged a pillow for the Messenger of Allah and he sat on it and said…

<<Bring the Tawrah to me.>> He was brought the Tawrah and he removed the pillow from under him and placed the Tawrah on it, saying


<<Bring me your most knowledgeable person.>> So he was brought a young man… and then he mentioned the rest of the story that Malik narrated from Nafi`… These Hadiths state that the Messenger of Allah issued a decision that conforms with the ruling in the Tawrah, not to honor the Jews in what they believe in, for the Jews were commanded to follow the Law of Muhammad only. Rather, the Prophet did this because Allah commanded him to do so. He asked them about the ruling of stoning in the Tawrah to make them admit to what the Tawrah contains and what they collaborated to hide, deny and exclude from implementing for all that time. They had to admit to what they did, although they did it while having knowledge of the correct ruling…” (Tafsir Ibn Kathir; bold and underline emphasis ours)

As we have stated on numerous occasions, this was the perfect opportunity for Muhammad to say that he didn’t believe that the Torah that he held was completely reliable. And yet instead of attacking the textual veracity of the Torah Muhammad claimed to fully trust it.

According to another source Muhammad told the Jews that he came to actually revive the command of stoning found in Allah's Book, i.e. the Torah in the possession of the Jews of his day!

When the apostle gave judgement about them he asked for a Torah. A rabbi sat there reading it having put his hand over the verse of stoning. `Abdullah b. Salam struck the rabbi's hand, saying, "This, O prophet of God, is the verse of stoning which he refuses to read to you." The apostle said, "Woe to you Jews! What has induced you to abandon the judgement of God which you hold in your hands?" They answered: "The sentence used to be carried out until a man of royal birth and noble origin committed adultery and the King refused to allow him to be stoned. Later another man committed adultery and the king wanted him to be stoned but they said No, not until you stone so-and-so. And when they said that to him they agreed to arrange the matter by tajbih and they did away with all mention of stoning." The apostle said: "I am the first TO REVIVE the order of God AND HIS BOOK and to practise it." They were duly stoned ... (Guillaume The Life of Muhammad, pp. 266-267; bold and capital emphasis ours)

Nor was this the only occasion where Muhammad commanded the Jews to judge by the Torah:

The apostle entered a Jewish school where there was a number of Jews and called them to God. Al-Nu'man b. 'Amr and al-Harith b. Zayd said to him:
‘What is your religion, Muhammad?’
‘The religion of Abraham.’
‘But Abraham was a Jew.’
Then let the Torah judge between us.’
They refused, and so God sent down concerning them: ‘Hast thou not seen how those who have received a portion of scripture when invited to God's book that it may judge between them, a party of them turn their backs in opposition. That is because they say, The fire will not touch us except for a limited time. What they were inventing has deceived them in their religion.’ (Ibid., p. 260; bold emphasis ours)

In fact, according to Ibn Kathir the following text,

Hast thou not turned Thy vision to those who have been given a portion of the Book? They are invited to the Book of God, to settle their dispute, but a party of them Turn back and decline (The arbitration). S. 3:23 Y. Ali

Was revealed to rebuke the Jews and Christians for failing to judge by their respective Scriptures:

Chastising the People of the Book for Not Referring to the Book of Allah for Judgment

Allah criticizes the Jews and Christians who claim to follow their Books, the Tawrah and the Injil, because when they are called to refer to these Books where Allah commanded them to follow Muhammad, they turn away with aversion. This censure and criticism from Allah was all because of their defiance and rejection. (Tafsir Ibn Kathir; underline emphasis ours)

The following Muslim scholar, Mahmoud M. Ayoub, mentions some other exegetes who also explained this particular passage in the same way that Ibn Kathir did:

This verse is clear in itself. Commentators, however, have differed with regard to the occasion of its revelation. Wahidi reports three different accounts. The first, related on the authority of al-Suddi, is: "The Prophet invited the Jews [of Madina] to accept Islam, but al-Nu'man b. Awfa said to him, ‘Let us, O Muhammad, ask the rabbis to judge between you and us.’ The Messenger of God replied, ‘Rather we let the Book of God [judge among us].’ ‘No,’ they retorted, ‘we go to the rabbis!’ Thus God sent down this verse."

The second account, related on the authority of Sa'id b. Jubayr and 'Ikrimah who reported from Ibn 'Abbas, is not essentially different from the first. Ibn 'Abbas said, "The Messenger of God one day entered the Jewish house of study (bayt al-Midras) where a group of the Jews were assembled. He called them to God, but Nu'aym b. 'Amr and al-Harith b. Zayd asked him, ‘What religion do you follow, O Muhammad?’ He answered, ‘I follow the religion of Abraham.’ They said, ‘But Abraham was a Jew!’ The Messenger of God protested, ‘Bring forth the Torah and let it judge between us and you!’ They refused, and thus God sent down this verse" (Wahidi, pp. 92-93).

The third account, reported on the authority of al-Kalbi, links this verse to the story of a Jewish man and woman who had committed adultery. They were brought to the Prophet to convict them, in the hope that his sentence would be light. But the Prophet, IN ACCORDANCE WITH THE TORAH, ordered that they be stoned. The Jews objected to this sentence, and thus the verse was sent down. This incident will be considered more fully in connection with verse 15 of sura 5, which is its proper context (See Wahidi, p. 93). Tabari reviews the various views concerning the occasion of revelation of the verse and comments: "The MOST PROBABLE INTERPRETATION in my opinion is that God here mentions a group of the Jews who lived among those who immigrated with the Messenger of God, and were his contemporaries. They were men of knowledge of the Torah. THUS THEY WERE CALLED TO THE BOOK OF GOD, THE TORAH which they considered to be from God, to judge between them and the Messenger of God concerning some matter of disagreement between them. It is possible that this matter concerned Muhammad and his prophethood. It is possible that the matter of disagreement concerned Abraham, the intimate friend (khalil) of the All-Merciful, and his religion. It is possible that it was their refusal to accept Islam when they were invited to do so, or that it was the punishment [of the Jewish man and woman who committed adultery]." Tabari argues that all these points were issues of contention between the Prophet and the Jews of Madina. It could be any one of these concerning which the Prophet asked for the judgment of the Torah. But some of the Jews refused and others concealed the judgment of the Torah concerning that issue (<>Tabari<>, VI, p. 291; cf. Qurtubi, IV, pp. 50-51; Tabarsi, III, pp. 45-46). (Ayoub, The Qur'an and Its Interpreters: The House of 'Imran[State University of New York Press, Albany, 1992], Volume II, pp. 72-73; capital and underline emphasis ours)

This again puts Zawadi in a dilemma since he needs to explain why Muhammad would command the Jews and Christians to judge by their Scriptures if he really believed that these writings were corrupted and could not be completely trusted.

On another occasion Muhammad expressly told the Jews that his problem wasn’t with the Torah they possessed, since he certainly believed in it, but his problem was with all of their innovated teachings which contradicted their inspired Scriptures:

Rafi b. Haritha and Sallam b. Mishkam and Malik b. al-Sayf and Rafi b. Huraymila came to him [Muhammad] and said: ‘Do you not allege that you follow the religion of Abraham and believe in the Torah WHICH WE HAVE and testify that it is the truth from God?’ He replied,CERTAINLY, but you have sinned and broken the covenant CONTAINED THEREIN and concealed what you were ordered to make plain to men, and I dissociate myself from your sin.’ They said, ‘We hold by WHAT WE HAVE. We live according to the guidance and the truth and we do not believe in you and we will not follow you.’ So God sent down concerning them: ‘Say, O Scripture folk, you have no standing until you observe the Torah and the Gospel and what has been sent down from your Lord. What has been sent down to thee from they Lord will assuredly increase many of them in error and unbelief. But be not sad because of the unbelieving people.’ (Ibid., p. 268; bold and capital emphasis ours)

Finally, this next quotation comes from a Muslim scholar who is considered by Salafi Muslims like Zawadi to be one of their greatest Islamic authorities:

On the other side, another party of hadith and fiqh scholars said: these changes took place during its interpretation and not during the process of its revelation. This is the view of Abi Abdullah Muhammad bin Ishmael Al-Bukhari who said in his hadith collection:

“No one can corrupt the text by removing any of Allah’s words from his Books, but they corrupted it by misinterpreting it.”

Al-Razi also agrees with this opinion. In his commentary he said:

There is a difference of opinions regarding this matter among some of the respectable scholars. Some of these scholars said: the manuscript copies of the Torah were distributed everywhere and no one knows the exact number of these copies except Allah. It is impossible to have a conspiracy to change or alter the word of God in all of these copies without missing any copy. Such a conspiracy will not be logical or possible. And when Allah told his messenger (Muhammad) to ask the Jews to bring their Torah and read it concerning the stoning command they were not able to change this command from their copies, that is why they covered up the stoning verse while they were reading it to the prophet. It was then when Abdullah Ibn Salam requested that they remove their hand so that the verse became clear. If they have changed or altered the Torah then this verse would have been one of the important verses to be altered by the Jews.

Also, whenever the prophet would ask them (the Jews) concerning the prophecies about him in the Torah they were not able to remove them either, and they would respond by stating that they are not about him and they are still waiting for the prophet in their Torah.

Abu Dawood narrated in his collection that Ibn Umar said:

A group of Jewish people invited the messenger of Allah to a house. When he came, they asked him: O Abu Qassim, one of our men committed adultery with a woman, what is your judgment against him? So they placed a pillow and asked the messenger of Allah to set on it. Then the messenger of Allah proceeded to say: bring me the Torah. When they brought it, he removed the pillow from underneath him and placed the Torah on it and said: I BELIEVE IN YOU AND IN THE ONE WHO REVEALED YOU, then said: bring me one of you who have the most knowledge. So they brought him a young man who told him the story of the stoning.

The scholars said: if the Torah was corrupted he would not have placed it on the pillow and he would not have said: I believe in you and in the one who revealed you.

This group of scholars also said: Allah said:

"And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing." (Q. 6:115)

And the Torah is Allah’s word. (Ibn Qayyim al-Jawziyyah, Ighathat Al Lahfan, Volume 2, p. 351; bold and capital emphasis ours)

Not only does this renowned Islamic scholar mention Muslim authorities who denied that the Torah was corrupted he even refers to the narration where Muhammad took the Torah which the Jews gave him and placed it on a cushion testifying that it was the Word of God. Ibn al-Qayyim states that many Muslim scholars correctly reasoned on the basis of this report that the Torah could not have been corrupted since Muhammad would not have praised it if it were.

These same scholars used similar logic in their exegesis of Q. 6:115 to prove that the Torah can never be corrupted since that verse expressly says that God’s Words can never been changed and the Torah is the Word of God!

This isn’t the only place where the Quran says that no one is capable of perverting the Words of God:

And certainly apostles before you were rejected, but they were patient on being rejected and persecuted until Our help came to them; and there is none to change the words of Allah, and certainly there has come to you some information about the apostles. S. 6:34

For them are glad tidings, in the life of the present world (i.e. righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah, this is indeed the supreme success. S. 10:64

Recite what has been revealed to thee of the Book of thy Lord; no man can change His words. Apart from Him, thou wilt find no refuge. S. 18:27

These particular texts prove beyond any reasonable doubt that Muhammad believed that none of the inspired Scriptures of God were corrupted since all of the revealed Books are the Words of Allah! This explains why scholars such as al-Bukhari, ar-Razi and others believed that the text of the inspired Books such as the Torah and the Gospel could not be changed.

Zawadi has shown that he has a hard time comprehending basic logic and understanding his opponent’s arguments. Therefore, we are going to do him a favor and break this down step by step which should help him see the point clearly.

  1. According to the Quran no one can change the Words of God.
  2. The Torah, Psalms/Zubur, Gospel/Injil etc., are the Words of God.
  3. Therefore, no one is able to change or corrupt these Books.
  4. This proves that these Books must still be in existence.
  5. The Quran further claims that these particular Books were entrusted to the Jews and Christians.
  6. This means that these communities must still have in their possession the original uncorrupt revelations that God sent down.
  7. However, the only Scriptures that these respective communities have are the Books of the Holy Bible.
  8. Therefore, the writings of both the Old and New Testaments must be the original, uncorrupt Words which God sent down!

In conclusion, Zawadi’s spin and deliberate perversion of his religious texts failed to refute anything that TF wrote. Our examination demonstrated that TF’s arguments stand vindicated by the actual teachings of the Quran and Islam’s most authoritative sources.

Lord Jesus willing, more refutations to Zawadi’s deliberate manhandling of truth and shallow attempts of rebutting our claims to follow shortly.