Re-examining the Accusation of Corruption in Previous Scriptures: Contextual and Comparative Approaches by Contemporary Islamic Scholars

By V.A. Mohamad Ashrof, New Age Islam 22 November 2024 Abstract: This paper explores the Islamic concept of Tahrif —the perceived alteration or corruption of earlier divine scriptures such as the Torah, the Injeel (Gospel), and the Zabur (Psalms)—and how contemporary scholars approach this subject through contextual and comparative methodologies. Focusing on the work of Abdullah Saeed, Jerusha Lamptey, Farid Esack, and Abdullah Galadari, the study examines their analyses that integrate historical, cultural, and theological dimensions. These scholars argue for a refined understanding of Tahrif, emphasizing that while human agency may have altered previous scriptures, the essential principles of divine guidance remain intact. This perspective supports the Quranic affirmation of the divine origin of earlier scriptures and recognizes the significant roles of prophets such as Abraham, Moses, and Jesus. By acknowledging both the continuity and relevance of previous messages and the possibility of textual and interpretive distortions, this discourse emphasizes the unity of God's message and fosters interfaith respect and dialogue. The study demonstrates that a balanced approach to Tahrif can enhance interfaith harmony and mutual understanding among Muslims, Jews, and Christians, building on the shared spiritual heritage of the Abrahamic faiths. ----- Introduction: Scholars such as Abdullah Saeed, Jerusha Lamptey, Farid Esack, and Abdullah Galadari scholars advocate for a nuanced, context-sensitive approach to understanding Tahrif emphasizing historical, cultural, and theological dimensions. Their analyses contribute significantly to interfaith dialogue and foster mutual understanding among Muslims, Jews, and Christians. The Muslim concept of Tahrif holds that previous scriptures have undergone various alterations, either textual or interpretive, due to human agency rather than divine intervention. This belief forms the backbone of Islamic views on the relationship between the Quran and earlier scriptures. This paper examines the work of four contemporary scholars—Abdullah Saeed, Jerusha Lamptey, Farid Esack, and Abdullah Galadari—each of whom offers a distinct yet interwoven approach to understanding tahrif. By exploring their methodologies and analyses, we seek to illuminate the complexities of this concept and its relevance for interfaith dialogue. The Quran affirms the divine origin of earlier scriptures, including the Torah, the Gospel, and the Psalms, and recognizes the prophetic roles of figures like Abraham, Moses, and Jesus, acknowledging their significant contributions to humanity's spiritual journey. All four authors (Abdullah Saeed, Jerusha Lamptey, Farid Esack, and Abdullah Galadari) reference verses that emphasize these points: "Say, 'We believe in God and what has been revealed to us and what has been revealed to Abraham, Ishmael, Isaac, Jacob and the tribes, and in what was given to Moses, Jesus and the prophets from their Lord. We make no distinction between one and another among them, and to God do we submit.'" (Q.2:136) "He has sent down upon you, the Book in truth, confirming what preceded it. And He revealed the Torah and the Gospel before this, as guidance for the people." (Q.3:3-4) "Indeed, We have revealed to you, as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants and Jesus, Job, Jonah, Aaron and Solomon, and to David We gave the book [of Psalms]." (Q.4:163) "Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to God] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of God." (Q.5:44) "Indeed, it is in the former scriptures, the scriptures of Abraham and Moses." (Q.87:18-19) "We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous." (Q.5:46) "And We have certainly written in the Psalms after the reminder that the earth will be inherited by My righteous servants." (Q.21:105) The phrase "the earth will be inherited by My righteous servants," mentioned in Q.21:105, also appears in Q.28:5 and 7:128 and is referenced in Q.24:55. However, the exact wording occurs in 21:105. This phrase originates from Psalm 37:11 and 37:29 in the Bible, which state: "But the meek shall inherit the earth; and shall delight themselves in the abundance of peace." (Psalm 37:11) and "The righteous shall inherit the land and dwell forever in it." (Psalm 37:29). These verses highlight the continuity and validation of messages in previous scriptures, emphasizing their significance and relevance. The Quran presents itself as a confirmation and culmination of earlier revelations, stressing the unity of God's message and the shared purpose of all divine scriptures. This outlook underscores the interconnectedness of Abrahamic faiths and the continuity of divine guidance throughout history. Nevertheless, the Quran also acknowledges that earlier scriptures may have undergone alterations and distortions over time. It stresses the importance of adhering to the original message and cautions against straying from the true path. By recognizing the divine origin of previous scriptures, the Quran encourages respect for other Abrahamic faiths and promotes dialogue and understanding among followers of different religions. This acknowledgment of shared heritage and spiritual roots can form a basis for interfaith harmony and cooperation. Prominent scholars Abdullah Saeed, Jerusha Lamptey, Farid Esack and Abdullah Galadari uniformly maintain that the foundational tenets of Deen are preserved and discernible in preceding scriptures, despite alleged Tahrif. Consequently, they uphold the authoritative validity, authenticity and enduring relevance of the Torah, Injeel, Zabur and Scrolls of Abraham. Major Verses Related to Tahrif Dealing in this Essay 1. Quran 2:75: "Do you covet that they will believe you while a party of them used to hear the words of God, then alter them after they had understood them, knowingly?" 2. Quran 2:159: "Indeed, those who conceal what We have sent down of clear proofs and guidance after We have made it clear for the people in the Scripture – those are cursed by God and cursed by those who curse." 3. Quran 2:174: "Indeed, those who conceal what God has sent down of the Book and exchange it for a small price – those consume not into their bellies except the Fire." 4. Quran 3:78: "And indeed, there is among them a party who alter the Scripture with their tongues so you may think it is from the Scripture but it is not from the Scripture." 5. Quran 4:46: "Among the Jews are those who distort words from their places." 6. Quran 5:13: "And because of their breaking of the covenant, We cursed them and made their hearts hard. They distort words from their places." 7. Quran 5:41: "O Messenger, do not grieve over those who hasten into faith and then turn their backs. They say with their mouths what is not in their hearts." 8. Quran 7:162: "But those who did wrong among them changed it to a statement other than that which had been said to them." 9. Quran 41:40: "Indeed, those who distort Our verses are not concealed from Us. Is he who is cast into the Fire better or he who comes safely on the Day of Resurrection?" Background and Context Tahrif encompasses claims of corruption or distortion of earlier scriptures, a topic that has been a bone of contention between various religious traditions. This alteration is often likened to a well-worn manuscript, bearing the smudges and scribbles of countless hands over time. Scholars classify tahrif into two primary types: 1. Textual Tahrif: Physical changes to the scriptures' wording, additions, or omissions—akin to an ancient book marred with missing pages and rewritten lines. 2. Interpretive Tahrif: Misunderstandings or misinterpretations of the texts, like a story that changes as it passes from one person to another. The Quran references Tahrif in several verses (e.g., 2:75, 4:46, 5:13), and over centuries, these references have sparked much debate. Contemporary scholars argue for revisiting these interpretations through a contextual and comparative lens to provide a more nuanced and inclusive understanding, much like dusting off an old painting to reveal its true colours. Abdullah Saeed’s Analysis Saeed defines Tahrif as the alteration, distortion, or corruption of scripture, a phenomenon caused by human factors rather than divine intervention. He identifies textual and interpretive Tahrif, emphasizing that human agency—through errors in transmission, translation, and interpretation—played a central role. In Saeed’s view, these changes are like cracks in a once-pristine vase, the result of human frailty rather than a divine sculptor’s mistake. Saeed employs a contextual approach, considering historical, cultural, and literary factors, believing that each verse has layers like an onion that must be peeled back to reach its true meaning. He examines key Quranic verses and historical events, such as the destruction of Jerusalem and the Council of Nicaea, which may have influenced the preservation of previous scriptures. His analysis portrays the Quran as a lighthouse, guiding believers through the murky waters of past revelations. Saeed underscores the Quran's role as a corrective lens through which believers can see the truth more clearly. He emphasizes its theological importance in reaffirming the continuity of divine revelation. His scholarship encourages respectful Muslim-Christian dialogue, advocating for a balanced understanding that builds bridges rather than walls. Saeed has delved into the Quranic verses that address the concept of the distortion or alteration of divine scripture, known as " Tahrif." Through his analysis, he sheds light on the historical context and theological significance of these verses. One of the key verses examined by Saeed is Quran 2:75, which highlights the Jews' alteration of the Torah. Saeed interprets this verse as a warning against human manipulation of scripture, emphasizing that such alterations can involve omission, addition, or modification of the original text. Similarly, Quran 2:159 addresses the concealment and distortion of divine guidance. Saeed argues that this verse underscores the importance of preserving the integrity of scripture and warns against any attempt to hide or misrepresent its message. Quran 3:78 focuses on the deliberate misinterpretation of scripture. Saeed highlights the danger of altering the meaning of divine revelation through false interpretations or selective readings. Other verses, such as Quran 4:46, 5:13, 5:41, 6:91, and 7:162, also address the issue of textual corruption and the importance of preserving the divine message. Saeed emphasizes the need for a nuanced and contextual understanding of these verses to fully grasp their significance. Through his analysis, Saeed offers a nuanced perspective on the concept of tahrif. He argues that while human error and misinterpretation can lead to distortions in the transmission of religious texts, the Quran itself is divinely preserved and protected from such alterations. By examining the historical and linguistic context of these verses, Saeed provides valuable insights into the Quranic understanding of the preservation of divine revelation. Saeed's work contributes to interfaith dialogue by fostering a deeper understanding of Islamic perspectives on scripture and its preservation. By engaging with these verses and their interpretations, Muslims and non-Muslims can gain a better appreciation for the complexities of religious texts and the importance of accurate transmission. Jerusha Lamptey’s Perspective Jerusha Lamptey takes a fresh look at Tahrif, challenging traditional, simplistic views. She emphasizes the importance of understanding human agency in the transmission and alteration of scriptures, attributing these changes to intentional modifications, errors, and significant historical events, much like how history itself is written not in ink but in the sweat and struggles of those who lived it. Jerusha Lamptey, employs a unique approach to understanding the Quranic concept of textual corruption, or tahrif. She utilizes a historical-critical methodology, combining literary criticism and comparative analysis to delve into the complexities of scriptural transmission and interpretation. Lamptey's approach is akin to a detective unravelling a mystery, examining the dynamics of early Jewish, Christian, and Muslim communities and the theological debates that shaped their understanding of scripture. She also considers the impact of colonialism, Orientalism, and power dynamics on the interpretation of religious texts. Through her analysis, Lamptey sheds light on various Quranic verses that address the issue of textual corruption. For instance, Quran 2:75 highlights the Jewish alteration of scripture, while Quran 2:159 warns against the concealment and distortion of divine guidance. Verses such as 3:78, 4:46, 5:13, 5:41, 6:91, and 7:162 further emphasize the importance of preserving the integrity of scripture and the dangers of human manipulation. Lamptey's interpretation of these verses offers a nuanced understanding of the concept of tahrif. She argues that human error and misinterpretation, rather than divine intervention, are the primary causes of textual corruption. By examining the historical and cultural context of these verses, she provides valuable insights into the challenges faced by early communities in preserving and transmitting religious texts. Her work contributes to interfaith dialogue by fostering a deeper understanding of Islamic perspectives on scripture and its preservation. By engaging with these verses and their interpretations, Muslims and non-Muslims can gain a better appreciation for the complexities of religious texts and the importance of accurate transmission. Lamptey interprets Tahrif verses with a keen eye, highlighting the Quran's role in reinterpreting and confirming previous scriptures. Her theological reflections are like threads woven into a larger tapestry, exploring divine preservation and scriptural hierarchy. Her scholarship emphasizes critical reflection and promotes interfaith dialogue, believing that understanding is the key that opens even the heaviest of doors. Critics of Lamptey argue that she might lean too heavily on human agency, putting the cart before the horse and challenging traditional interpretations. Nevertheless, her work breathes fresh air into old debates, fostering a nuanced understanding of Tahrif and respectful interfaith engagement. Esack emphasizes the importance of understanding Tahrif through historical, cultural, and literary lenses. He critiques literalist interpretations and underscores human error as a key factor in scriptural alterations, viewing these changes like marks left by countless travellers on a well-trodden path. Esack applies a historical-critical methodology and recommends a comparative study of Islamic, Jewish, and Christian scriptures. His theological reflections discuss divine revelation and the Quran's corrective role, likening it to a compass that keeps believers on the straight and narrow, even amid the swirling storms of doubt. Perspective of Farid Esack Farid Esack has made significant contributions to the understanding of the Quranic concept of textual corruption, or Tahrif. Through his analysis of key verses, he offers a nuanced and critical perspective on this complex issue. One of the verses examined by Esack is Quran 2:75, which addresses the Jewish alteration of scripture. He delves into the historical context of this alteration, highlighting the intentional nature of these changes and the human factors involved in the corruption of divine text. Similarly, Quran 2:159 warns against the concealment and distortion of divine guidance. Esack emphasizes the deliberate nature of this manipulation, underscoring the importance of preserving the integrity of scripture. Other verses analysed by Esack include Quran 3:78, 4:46, 5:13, 5:41, 6:91, and 7:162. These verses address various aspects of textual corruption, such as misinterpretation, hypocrisy, and the breaking of divine covenants. Esack's analysis highlights the human element in these acts of corruption, emphasizing the fallibility of human beings and the importance of critical thinking and contextual understanding. By examining the historical and cultural context of these verses, Esack offers a fresh perspective on the concept of tahrif. He challenges traditional interpretations that often prioritize divine intervention and miraculous preservation. Instead, he emphasizes the role of human agency in the transmission and interpretation of religious texts. Through his work, Esack fosters dialogue and mutual understanding among religious communities. He encourages a critical and contextual approach to the Quran, emphasizing the importance of historical and cultural factors in shaping religious interpretations. While his work has been praised for its scholarly rigor and insightful analysis, it has also faced criticism from some who argue that his approach downplays the divine nature of the Quran and overemphasizes human fallibility. Nonetheless, his contributions have sparked important discussions and continue to shape our understanding of Islamic thought. Perspective of Galadari Abdulla Galadari dives deep into the concept of Tahrif, defining it as encompassing both intentional and unintentional alterations. He categorizes these changes into textual and interpretive types, exploring human error and deliberate modifications. His analysis is like a careful archaeologist uncovering ancient artefacts, considering historical events such as the Babylonian exile and early Christian councils. Galadari examines Quranic references to Tahrif and draws parallels with Biblical passages that suggest textual discrepancies. He underscores the Islamic belief in divine preservation of the Quran, viewing it as a fortress that stands unshaken amid the shifting sands of time. Abdullah Galadari, a renowned Islamic scholar, has delved into the Quranic concept of textual corruption, or Tahrif. Through his analysis of key verses, he offers a nuanced understanding of this complex issue. One of the verses examined by Galadari is Quran 2:75, which addresses the Jewish alteration of scripture. He explores the historical context of this alteration, highlighting the intentional nature of these changes. Similarly, Quran 2:159 warns against the concealment and distortion of divine guidance. Galadari emphasizes the deliberate nature of this manipulation, underscoring the importance of preserving the integrity of scripture. Quran 3:78 focuses on the issue of textual corruption through misinterpretation. Galadari highlights the danger of intentional distortion and the need for accurate understanding of divine revelation. Other verses, such as Quran 4:46, 5:13, 5:41, 6:91, and 7:162, address various aspects of textual corruption, including the breaking of covenants, hypocrisy in interpretation, and the underestimation of divine revelation. Galadari's analysis offers a fresh perspective on the concept of Tahrif, emphasizing the role of human error and misinterpretation. He argues that the Quran itself acknowledges the potential for human fallibility in the transmission and interpretation of religious texts. By examining the historical and cultural context of these verses, Galadari provides valuable insights into the challenges faced by early communities in preserving and transmitting divine revelation. Through his work, Galadari encourages respectful and open dialogue between different religious traditions. He believes that by understanding the historical and cultural context of religious texts, we can foster greater appreciation and understanding among people of different faiths. Galadari advocates for contextual analysis and comparative study, emphasizing the importance of mutual understanding between Muslims, Jews, and Christians. Galadari’s comprehensive understanding of tahrif emphasizes human error and the necessity of contextual interpretation. His scholarship is like a lantern, lighting the way for deeper interfaith engagement and challenging readers to appreciate the complexity of scripture transmission. The Human Factor in Scriptural Corruption The works of Abdullah Saeed, Jerusha Lamptey, Farid Esack, and Abdullah Galadari provide a rich, scholarly exploration of tahrif. By emphasizing historical, cultural, and theological contexts, these scholars breathe new life into old debates and challenge traditional interpretations. Their analyses are like seeds planted in fertile soil, nurturing interfaith dialogue and mutual respect among Muslims, Jews, and Christians. In this way, their work invites us all to sit at the same table, breaking bread and sharing wisdom rather than building walls of misunderstanding. These Quranic verses about Tahrif (alteration or distortion) highlight how divine revelations were sometimes manipulated, misinterpreted, or concealed by human beings for various motives. The Tahrif verses in the Quran vividly highlight the human inclination to manipulate divine messages. Like a craftsman who bends metal to shape it to his liking, people have a history of twisting and distorting revelations, whether through misinterpretation or deliberate alteration. These acts of tampering, often driven by selfish motives, social power dynamics, or a thirst for control, mirror the common human weakness of moulding truths to fit personal agendas. While divine scriptures stand as beacons of light to guide humanity, human beings, driven by their desires, often find ways to cloud this light, much like smoke that obscures a clear sky. These verses, enriched with imagery, emphasize that human beings often treat divine guidance like clay, reshaping it to fit their own desires, ambitions, and conveniences. Yet, like trying to block the sun with a sieve, their efforts are ultimately futile. God’s message is portrayed as unbreakable and eternal, a guiding light that cannot be extinguished. This reminder serves as a call to approach divine revelation with genuine faith and integrity, guarding against the temptation to twist or conceal the truth for selfish ends. The Quran, like any profound and sacred text, carries layers of meaning that lend themselves to diverse interpretations. While a sincere effort to uncover its essence is the goal of many scholars and believers, the methods employed to interpret—or sometimes distort—its message varies significantly. Some of these methods have led to misinterpretations that either obscure the Quran’s intended guidance or twist its teachings to serve personal, cultural, or political ends. The Essential Message Remains Intact Despite Tahrif Quranically, Tahrif (distortion or alteration of the divine text) is considered a human tendency rooted in selfishness, where individuals manipulate divine scriptures to serve their personal interests. This concept is emphasized in the Quran, warning against those who "distort words from their [right] places" (Q.4:46, 5:13, 5:41). Such alterations are driven by selfish desires, as stated in 3:78, where some "change words from their contexts." This human tendency is seen as a corruption of the original message, leading to misguidance and strife. The Quran stresses the importance of preserving the divine text in its original form, as in 41:41-42, where it speaks of people "tampering with the Book." Ultimately, the Quran presents itself as a safeguard against Tahrif, affirming its role as a protector and authenticator of the divine message (Q.5:48, 6:115). The Quran offers several verses suggesting that the essential message of earlier scriptures—emphasizing monotheism, morality, and prophethood—remains fundamentally intact, even if certain distortions, or Tahrif, have occurred. This nuanced perspective recognizes both the preservation of core teachings and instances where human alterations may have impacted the text. The Quran itself is described as a criterion, offering guidance, clarification, and correction where necessary. The Quran calls for belief in all previous scriptures, affirming that essential guidance provided through the prophets and earlier books has been maintained: “Say, 'We believe in God and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.'” (2:136) Q. 3:3-4 underscores an inclusive belief in all previous scriptures and prophets, suggesting continuity in divine guidance across different communities. Here, the Quran acknowledges the Torah and the Gospel as sources of guidance, with the Quran affirming and validating these earlier revelations. The Quran also presents itself as a means to clarify and correct areas where previous scriptures may have been misinterpreted or misunderstood: “So if you are in doubt about what We have revealed to you, then ask those who have been reading the Scripture before you.” (10:94) This verse suggests that while the essential teachings of previous scriptures align with the Quranic message, the Quran offers clarity for any ambiguities. “We have sent down to you the Book as clarification for all things.” (16:89) The Quran is described as a clarifying force, designed to resolve misunderstandings in the interpretation of earlier revelations. Together, these verses portray a balanced perspective: while the Quran acknowledges the continuity of core teachings, it also recognizes human interference that has introduced certain distortions. Thus, the Quran serves as both an affirmation of previous divine messages and a corrective revelation, guiding believers back to the essential principles of faith, morality, and devotion. Bibliography Abdulla Galadari, Qur'anic Hermeneutics Between Science, History, and the Bible, New York: Bloomsbury Academic, 2018 Abdullah Saeed, Interpreting the Quran: Towards a Contemporary Approach, Oxford: Oxford University Press, 2006 Abdullah Saeed, Reading the Quran in the Twenty-First Century: A Contextualist Approach, London: Routledge, 2014 Abdullah Saeed, The Quran: An Introduction, London, Routledge, 2008 Farid Esack, Quran, Liberation & Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression, Oxford: Oneworld, 1997 Farid Esack, The Quran: A User's Guide, Oxford: Oneworld Publications, 2005 Jerusha Lamptey, Divine Words, Female Voices: Muslima Explorations in Comparative Theology, Oxford: Oxford University Press, 2022 Jerusha Lamptey, Never Wholly Other: A Muslima Theology of Religious Pluralism, Oxford: Oxford University Press, 2014 ----- V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. Also Read: How Some Muslim Scholars Engage in Tahrif—Distortion or Alteration— in the Quran? URL: https://www.newageislam.com/debating-islam/corruption-scriptures-contextual-comparative-contemporary-islamic-scholars/d/133786 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism