الإنجيل الشريف

تعريفه بحسب المضمون الموحى به، فيكون معنى الوحي تبعا لذلك هو كلام الله إلى رسله.

تعريفه باعتباره فعل إيحاء، والطريقة التي كان يتم بها.

The Qur’an prescribe three forms of Inspiration as mentioned in Surat Al- Shura 42: 51 “It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah’s permission, what Allah wills: for He is Most High, Most Wise”.

الشكل الأول للوحي هو كلام الله لرسله عن طريق قذف الفكرة أو نفثها في روعهم، أي بعبارة أخرى إلهامهم، وهو ما ذهب إليه القرطبي وأبن كثير في تفسيرهما. الرؤيا كما حدث لإبراهيم خليل الله (الصافات 102)، والتي صدقها النبي إبراهيم بإعتبارها وحيا من الله.

الشكل الثاني فهو كلام الله لرسله من وراء حجاب، والدلالة على ذلك قصة تكليم الله النبي موسى الذي كان يسمع الصوت ولا يرى الله. وهذا الشكل من الوحي اختص به النبي موسى دون غيره. في سورة الأعراف 143 النبي موسى سأل النظر إلى الله، لكن الله أخبره باستحالة ذلك.

الشكل الثالث من الوحي هو أن يرسل الله سبحانه رسولا يبلغ أنبياءه ما يشاء، والمقصود هنا بالرسول ملاك من عند الله، وأختص رسول الإسلام بهذا النوع من الوحي، الذي يبدو أنه وحي إملائي. إرسال الله الملك في هيئته الملائكية أو على هيئة رجل يراه النبي، فقد كان جبريل يتمثل في صورة صحابي معروف اسمه دحية الكلبي. أو نزول الملاك بشكل غير مرئي ويكون على شكل صلصلة جرس شديدة.

يصف النموذج الأول الشكل الكتابي للإلهام، أو الإلهام من خلال إلقاء الفكرة أو نفثها أو قذفها في قلوب وعقول الأنبياء والرسل. "كُلُّ ٱلْكِتَابِ هُوَ مُوحًى بِهِ مِنَ ٱللهِ، وَنَافِعٌ لِلتَّعْلِيمِ وَٱلتَّوْبِيخِ، لِلتَّقْوِيمِ وَٱلتَّأْدِيبِ ٱلَّذِي فِي ٱلْبِرِّ، لِكَيْ يَكُونَ إِنْسَانُ ٱللهِ كَامِلًا، مُتَأَهِّبًا لِكُلِّ عَمَلٍ صَالِحٍ" (الإنجيل 2 تيموثاوس 3: 16-17).

God forgives you for blasphemy    إستغÙر الله

يصرح القرآن قائلا

“يَا أَيّÙهَا الَّذÙينَ آمَنÙوا Ø¥ÙÙ† جَاءَكÙمْ ÙَاسÙÙ‚ÙŒ بÙنَبَإ٠ÙَتَبَيَّنÙوا Ø£ÙŽÙ† تÙصÙيبÙوا قَوْمًا بÙجَهَالَة٠ÙَتÙصْبÙØ­Ùوا عَلَى مَا ÙَعَلْتÙمْ نَادÙÙ…Ùينَ” (سورة الحجرات 49: 6)
Who says that contradict the Qur’an itself… for the Qur’an says:

Al-Anaam 6: 34 “There is no exchanging Allah’s words” “there is none that can alter the words (and decrees) of Allah”  “ولا مبدل لكلمات الله”
Al-Anaam 6: 115 “And the word of your Lord was fulfilled in truth and justice. There is no substituting his words, and he hears all and knows all”
وَتَمَّتْ ÙƒÙŽÙ„Ùمَت٠رَبّÙÙƒÙŽ صÙدْقًا وَعَدْلًا لَّا Ù…ÙبَدّÙÙ„ÙŽ Ù„ÙÙƒÙŽÙ„ÙمَاتÙÙ‡Ù ÙˆÙŽÙ‡ÙÙˆÙŽ السَّمÙيع٠الْعَلÙيمÙ

Yunus 10: 64 “and there is no exchanging Allah’s words” “لَا تَبْدÙيلَ Ù„ÙÙƒÙŽÙ„Ùمَات٠اللَّهٓ

However, some believe that there have been additions and subtractions made to the Bible “the Word of God”.

Al-Hijr 15: 9 “We ourselves revealed the reminder, and we are its protectors.”

“Ø¥Ùنَّا نَحْن٠نَزَّلْنَا الذّÙكْرَ ÙˆÙŽØ¥Ùنَّا لَه٠لَحَاÙÙظÙونَ” (الحجر 15: 9)

1- التوراة.

يذكر القرآن كلمة التوراة 18 مرة ويؤكد أنها كلمة الله. يشير الطبري مفسر القرآن إلى أن التوراة من اليهود على أنها "التوراة التي يمتلكونها اليوم". فالقرآن يؤكد بأن الله تعالى قد آتي التوراة لموسى النبي وفيها هدى ورحمة، لا بل أن القرأن جاء مصدقا لها.

البقرة 2: 53 "وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ"

ÙˆÙŽØ¥Ùذْ آتَيْنَا Ù…Ùوسَى الْكÙتَابَ وَالْÙÙرْقَانَ لَعَلَّكÙمْ تَهْتَدÙونَ
Al-Ahqaf 46: 12 “Before it the book of Musa {was} a leader and mercy. This is a confirming book in Arabic language, to warn the wicked and give good news to those who do good deeds.”

ÙˆÙŽÙ…ÙÙ† قَبْلÙÙ‡Ù ÙƒÙتَاب٠مÙوسَىٰ Ø¥Ùمَامًا وَرَحْمَةً وَهَٰذَا ÙƒÙتَابٌ مّÙصَدّÙÙ‚ÙŒ لّÙسَانًا عَرَبÙيًّا لّÙÙŠÙنذÙرَ الَّذÙينَ ظَلَمÙوا وَبÙشْرَىٰ Ù„ÙلْمÙحْسÙÙ†Ùينَ

2- الزبور (المزامير)

The Qur’an mentions the word Zabur (Psalms) 3 times. (Al-Nisa 4: 163; Al-Isra’ 17: 55; Al-Anbiya 21: 105).

An-Nisa 4:163 “We inspired you (Muhammad) as we inspired Nuh and the prophets after him. We inspired… and to David We gave the Psalms”. The Qur’an stresses that the Psalms is inspired by God.

Al-Anbiya 21: 105 “We have written in the Zabour after the reminder (Al-Thikr الذكر) My righteous servants will inherit the earth“.

This is a direct quotation from Psalm 37:11 “But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.”

3- الإنجيل

يذكر القرآن كلمة إنجيل 12 مرة.

Al-Imran 3:3-5 “He revealed the book to you in truth, confirming what is in his possession, and he revealed the Tawrah and the Injil beforehand as guidance, and he revealed the criterion… Nothing on earth or in heaven is hidden from Allah”

نَزَّلَ عَلَيْكَ الْكÙتَابَ بÙالْحَقّ٠مÙصَدّÙقًا لّÙمَا بَيْنَ يَدَيْه٠وَأَنزَلَ التَّوْرَاةَ وَالْإÙنجÙيلَ Ù…ÙÙ† قَبْل٠هÙدًى لّÙلنَّاس٠وَأَنزَلَ الْÙÙرْقَانَ … Ø¥Ùنَّ اللَّهَ لَا يَخْÙَىٰ عَلَيْه٠شَيْءٌ ÙÙÙŠ الْأَرْض٠وَلَا ÙÙÙŠ السَّمَاءÙ

Al-Maeda 5:46-47 “We made Isa son of Mariam follow in their footsteps, confirming the Tawrah in his possession, and we gave him the Injil, in which is guidance and light, confirming the Tawrah in his possession, as guidance and an admonition to the godly. So let the people of the Injil judge by what Allah has revealed in it. Whoever does not judge by what Allah has revealed are unbelievers.”

Al-Maeda 5: 68-69 “People of the book you have no foundation unless you uphold the Tawrah and Injil and what was revealed to you from your Lord … Truly believers, Jews, Sabeans, and Christians – whoever believes in Allah and in the last day and does righteous deeds shall have no fear, nor will they grieve.”

After all what the Qur’an says about the Bible … Who changed the Bible? When? Why? How? And Where?

Some forgets that the Tawrah and the Zabor are the same books that both Jews and Christians are using today, so Jews and Christians should agree to change which is impossible. Some of the Christian paid their lives for their beliefs, and you think they will die for something that is corrupted? That is impossible…

السؤال الذي يجب أن يطرح: من أقوى الله أو البشر؟ بالنسبة إلى القرآن يقول أن التوراة والزبور (المزامير) والإنجيل جميعها موحاة من الله وكلمته (الذكر) فمن المستحيل تغييرها أو تبادلها أو استبدالها أو تحريفها؟

If Allah will allow the Tawrah, Zabor, and Injil to be changed and could not protect them, how would he protect the Qur’an?

There are two kinds, tahrif lafzi or Tahrif al-lafdh  ØªØ­Ø±ÙŠÙ Ù„Ùظي أو تحري٠اللÙظ(corruption of the text) and tahrif ma’nawi or tahrif al-Ma’na تحري٠معنوي أو تحري٠المعنى  (corruption of the meaning).

Muhammad himself, together with most of the early commentators of the Qur’an, charged the Jews with tahrif al-ma’na only. They accused them with altering the meaning of their Scriptures by false interpretation, or by suppressing the truth when questioned as to the teaching of the Torah on certain matters. There are many verses that deals with this idea…

الآية الأولى: البقرة 2: 75

أول أية من القرآن والتي يقتبسها البعض هي:

‘A party of them heard the word of God, and then, after they had understood it, perverted it, and know that they did.’ Baidawi, in commenting on this passage, says that the perverting had reference to matters,

كَنَعْت٠مÙحَمَّد٠صَلَّى اللَّه٠عَلَيْه٠وَسَلَّمَ، وَآيَة٠الرَّجْم٠أَوْ تَأْوÙيلَه٠ÙÙŽÙŠÙÙَسّÙرÙونَه٠بÙمَا يَشْتَهÙونَ

‘such as the description of the Prophet of God, or the verse of stoning or the exegesis thereof. For they were in the habit of interpreting it according to their desires.’

Syed Ahmad also in referring to this passage says: ‘The clause, “heard the word of God, and then, after they had understood it, perverted it,” shows that the charge was only verbal in reading not that the written words of the text were changed.’

هذا هو المعنى الحقيقي للنص وواضح من كلام النبي نفسه. لو أن اليهود غيروا النص الفعلي لكتابهم المقدس، فإنه من غير المعقول أن يكون قد ناشد تلك الكتب المقدسة المحرفة من أجل تسوية نقاط الخلاف بينه وبين أتباع موسى. الطريقة التي يمكن بها لليهود أن يضللوا ويخدعوا المسلمين يمكن فهمها بشكل جيد من الحقيقة التي سجلها البخاري،

روى أبو هريرة قال كان أهل الكتاب يقرأون التوراة بالعبرانية ويÙسرونها بالعربية لأهل الإسلام

‘It is related from Abu Huraira that he said, the “People of the Book” used to read the Torah in Hebrew, and explain it to the people of Islam in Arabic.’ What could be easier, under such circumstances, than for the Jews to give a wrong interpretation to the passages quoted.

ومع ذلك، يجب ملاحظة نص قرآني آخر قبل أن ننهي هذه الجزئية. هناك مقطع من القرآن يقتبس أحيانا لإثبات تحريف الكتاب المقدس ألا هو:

البقرة 2: 42

وَلاَ تَلْبÙسÙواْ الْحَقَّ بÙالْبَاطÙل٠وَتَكْتÙÙ…Ùواْ الْحَقَّ وَأَنتÙمْ تَعْلَمÙونَ

“And clothe not the truth with falsehood, and hide not the truth when ye know it.’

يقول فخر الدين الرازي في تفسير الكبير مفسرا هذه الأية:
عن ابن عباس أنهم كانوا يحرÙون ظاهر التوراة والإنجيل، وعند المتكلمين هذا ممتنع، لأنهما كانا كتابين بلغا ÙÙŠ الشهرة والتواتر إلى حيث يتعذر ذلك Ùيهما، بل كانوا يكتمون التأويل

‘It is related from Ibn ‘Abbas that they were altering the text of the Torah and Injil, but in the opinion of scholars this was impossible, because those Scriptures were generally known and widely circulated, having been handed down from generation to generation, so that such (alteration) in them was impossible; rather they were hiding the meaning.’

From what has been written above it has been clearly proved that no charge of willfully corrupting the actual text of the Bible was ever made in the Qur’an against the Jews. The only charge made was that of altering the meaning by false exegesis, or of hiding the truth by the concealment of certain passages. With regard to the Christians, there is not a single passage in the whole Qur’an which charges the followers of Jesus even with tahrif al-ma’na. This is a point that is sometimes lost sight of, and one to which we here call the attention of the Muslim reader; for even if it could be shown that certain Jews of Madina had altered their copies of the Torah–a thing impossible of proof, as we have shown–yet who would judge it possible that all the Jews of the whole world had collaborated together to make the same alterations in their copies. Such a presumption supposes incredible credulity on the part of those who suggest it. Moreover, assuming that the Jews did excise from their copies of the Torah certain prophecies concerning the coming of Muhammad, how is it that those prophecies are not found in the copies held by the Christians? It is well known that there has always existed the bitterest enmity between Jews and Christians, so that collusion between them in such a matter as the corruption of the Scriptures was absolutely impossible. The inference is clear: no such corruption has ever taken place.

الأية الثانية: ال عمران 3: 78

ثاني أية من القرآن والتي يقتبسها البعض هي:

ÙˆÙŽØ¥Ùنَّ Ù…ÙنْهÙمْ Ù„ÙŽÙَرÙيقًا يَلْوÙونَ أَلْسÙنَتَهÙÙ… بÙالْكÙتَاب٠لÙتَحْسَبÙوه٠مÙÙ†ÙŽ الْكÙتَاب٠وَمَا Ù‡ÙÙˆÙŽ Ù…ÙÙ†ÙŽ الْكÙتَاب٠وَيَقÙولÙونَ Ù‡ÙÙˆÙŽ Ù…Ùنْ عÙند٠اللّه٠وَمَا Ù‡ÙÙˆÙŽ Ù…Ùنْ عÙند٠اللّهÙ

‘And some truly are there who torture the Scriptures with their tongues, in order that ye may suppose it to be from the Scripture; yet it is not from the Scripture. They say, “It is from God”; yet it is not from God.’

قراءة هذه الفقرة بعناية، كافية لوحدها لإقناع الأكثر البشر تحيزًا بعدم وجود أي تبديل أو تغيير للكلمات المكتوبة في التوراة. يشير "تحرف" أو ليّ اللسان يشير إلى التعديل اللفظ عند قراءة الكتاب المقدس.

يقولون على الله الكذب وهم يعلمون أنه ليس ذلك ÙÙŠ كتابهم

‘They speak lies against God; and they know that what they say is not in their Book.’

يوضح عباس أن بعض اليهود كانوا معتادين أن يضيفوا زوراً إلى قراءة التوراة بعض الكلمات أو العبارات التي لم تكن موجودة في النص الكتابي، التي كانت مفتوحة أمامهم. ومن ثم، فإنه يوضح أن أي تغيير حدث قد جرى أثناء التكرار الشفهي للكتاب المقدس، وليس في النص المكتوب نفسه.

في شرح هذه الآية يقول تفسير الجلالين:

‘They change it from its place in reading.’

قد يكون من المفيد أن نستشهد هنا بآراء كاتب تفسير الدر المنثور في المقطع التالي:

وأخرج اÙبْن٠الْمÙنْذÙر٠وَابْن٠أَبÙÙŠ حَاتÙم٠عَنْ وَهْب٠بْن٠مÙنَبّÙه٠قَالَ: Ø¥Ùنَّ التَّوْرَاةَ وَالْإÙنْجÙيلَ كَمَا أَنْزَلَهÙمَا اللَّه٠لَمْ ÙŠÙغَيَّرْ Ù…ÙنْهÙمَا حَرْÙÙŒ ÙˆÙŽÙ„ÙŽÙƒÙنَّهÙمْ يَضÙلّÙونَ بÙالتَّحْرÙÙŠÙ٠وَالتَّأْوÙيل٠وَالكÙتÙب٠كَانÙوا يَكْتÙبÙونَهَا Ù…Ùنْ عÙنْد٠أَنْÙÙسÙÙ‡Ùمْ، ÙˆÙŽÙŠÙŽÙ‚ÙولÙونَ Ù‡ÙÙˆÙŽ Ù…Ùنْ عÙنْد٠اللَّهÙØŒ Ùَأَمَّا ÙƒÙتÙب٠اللَّه٠تَعَالَى ÙÙŽØ¥Ùنَّهَا مَحْÙÙوظَةٌ لَا تÙحَوَّلÙ

‘It is related by Ibnu’l-Mandhar and lbn Abi Hatim from Wahab lbn Munabeh that not a letter has been altered of the Torah and Injil from that which was sent down by God, but they (the Jews) used to lead people astray by changing and altering the meaning. They used also to write books from themselves and then say, “It is from God” when they were not from God. But the (real) Books of God were protected from change, and had not been altered.’

الآية الثالثة: ال عمران 3: 71

وهناك أيضا أية ثالثة من القرآن يقتبسها البعض في دعوى تحريف الكتاب ألا وهي:
يَا أَهْلَ الْكÙتَاب٠لÙÙ…ÙŽ تَلْبÙسÙونَ الْحَقَّ بÙالْبَاطÙل٠وَتَكْتÙÙ…Ùونَ الْحَقَّ وَأَنتÙمْ تَعْلَمÙونَ

‘O People of the Book, why clothe ye the truth with falsehood? Why hide the truth?’

The great biographer of the Prophet, Ibn Hisham, has recorded for us the occasion of the ‘sending down’ of this verse, and, in doing so, has entirely refuted the opinion of those who affirm that it teaches the corruption of the Bible. He writes as follows:

‘Abdu’llah bin bin Da’if, ‘Adi bin Zaid and Al-Haritha bin ‘Auf spoke together thus: “Come, let us in the morning believe in what has been sent down on Muhammad and his companions, and let us disbelieve it in the evening in order that we may confuse their religion for them, and that they may act as we act, and turn back from their religion.” Then sent down the Glorious God concerning them the words, “O People of the Book, why clothe ye the truth with falsehood? Why wittingly hide the truth?”‘

From these words of Ibn Hisham it is clear that the passage under discussion has no reference whatever to the Bible. It refers to certain lying Jews who, in order to lead the Muslims from their faith, pretended in the morning to believe in Muhammad and the Qur’an, ‘hiding’ the truth of the matter, and ‘clothing’ with falsehood their real intentions, but openly disavowing their belief in him in the evening.

عندما ننظر إلى شرح كبار المفسرين المسلمين، والذين قد تم إقتباسهم أعلاه، من الواضح تمامًا أن القرآن لا يؤكد على تحريف اللفظ للكتاب المقدس. كل ما تم إثباته هو أن بعض يهود الجزيرة العربية قد استفادوا من جهل مستمعيهم المسلمين لتضليلهم فيما يتعلق بالمعنى الحقيقي لمقاطع معينة من كتبهم المقدسة. كانت تلك الكتب المقدسة مكتوبة بالعبرية، وكان يجب ترجمتها إلى اللغة العربية حتى يفهمها المسلمين. وهكذا فإن كل فرصة متاحة للتحريف اللفظي أو التفسير الخاطئ لنصوص الكتاب المقدس. على أية حال، لم يكن هناك أي تهمة بأن اليهود قد حذفوا آية الرجم من التوراة. في الواقع إنها موجود حتى يومنا هذا: فهذه شهادة على إخلاص اليهود لحفظ الكتاب المقدس.

الآية الرابعة: النساء 4: 46

تهمة مماثلة لتغيير الكلمات من (مواضعها) أماكنها هي ضد اليهود أيضا. فيقول القرآن،

مّÙÙ†ÙŽ الَّذÙينَ هَادÙواْ ÙŠÙحَرّÙÙÙونَ الْكَلÙÙ…ÙŽ عَن مَّوَاضÙعÙÙ‡Ù ÙˆÙŽÙŠÙŽÙ‚ÙولÙونَ سَمÙعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ Ù…Ùسْمَع٠وَرَاعÙنَا لَيًّا بÙأَلْسÙنَتÙÙ‡Ùمْ وَطَعْنًا ÙÙÙŠ الدّÙين

‘Among the Jews are those who displace the words and say, “We have heard, and we have not obeyed. Hear thou, but as one that heareth not; and look at us,” perplexing with their tongues, and wounding the faith by their revilings.’

A reference to the standard commentaries of the Qur’an will make it abundantly clear that this verse, like its predecessor, contains no proof whatever of the verbal corruption of the Jewish Scriptures. On the contrary, it is shown that the ‘words’ spoken of are the words of Muhammad! For example, the Jalalain, in their famous commentary of the Qur’an, tell us that, in order to ridicule Muhammad, some of the Jews used to alter certain salutations current among the people. Thus they used to come to the Prophet, and instead of saying السّلام عليك ‘Peace be on thee,’ they used to say, السّام عليك ‘May disaster overtake thee.’ Thus they perplexed with their tongues. Imam Fakhru’d-Din Razi says further that the Jews used to come to Muhammad and ask him certain questions, but, after taking leave of him, they used to alter the words he had taught them.

تشيرهذه التعليقات للمفسرين بأن الآية المذكورة أعلاه لإثبات فساد الكتاب المقدس ليس لديها أي علاقة بالكتاب المقدس، لكنها تشير إلى ممارسة بعض اليهود في تغيير كلمات محمد، وهذه صورة واضحة عن السهولة التي يقع بها بعض المسلمين بالخطأ فيما يتعلق بتعليم القرآن.

Verse #5: Al-Ma’ida 5:13

من بين آيات القرآن الكريم التي اقتبست في كثير من الأحيان لدعم تحريف كلمات الكتاب المقدس:

Al-Ma’ida 5:13 “Because they broke their covenant we demand them and hardened their hearts. They twist words from their context, and have forgotten some of what they were reminded of…”

ÙŠÙحَرّÙÙÙونَ الْكَلÙÙ…ÙŽ عَنْ مَوَاضÙعÙÙ‡Ù

Tafsir (explication) Tafheem Al-Quran – English: “Then, for their breach of the covenant We cast them away from Our mercy and caused their hearts to harden. (And now they are in such a state that) they pervert the words from their context and thus distort their meaning, and have forgotten a good portion of the teaching they were imparted, and regarding all except a few of them you continue to learn that they committed acts of treachery. Pardon them, then, and overlook their deeds. Surely Allah loves those who do good deeds.” (http://quran.ksu.edu.sa/tafseer/tafheem/sura5-aya13.html#tafheem)

‘They shift the words from their places.’ Bukhari says on this:

“They shift, that is remove; but there is no one who could remove a single word from any Book of God, but they shift, that is change its meaning.’

Tafsir Ibn Kathir “That is to say, they have lost the meaning, and they misused in the verses of Allah, and have explained his book on what he has not revealed or change the meaning, and they carried the meaning on other than its intentions, and they said about it what it didn’t say, God forbid, …  that is: and they left working by it.”

1. لا يعرفون تاريخ هذا الإتهام.

2. لم يفكروا أبدا بالآثار اللاهوتية والتاريخية لهذا الإتهام.

كان إبن حزم أول مسلم يطبق مبدأ "الفساد الكتابي" في القرن الحادي عشر الميلادي. وهكذا، لم تكن هذه العقيدة موجودة في القرون الأربعة الأولى من التاريخ الإسلامي. وهذا يتماشى مع القراءة النحوية الحرفية للقرآن الذي يؤكد أنه "وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ" (يونس 10: 37)

ومع ذلك، لاحظ إبن حزم أن القرآن لا يرقى إلى المستوى الذي يعلن عنه:

رأى ابن حزم التناقضات بين القرآن والأنجيل. أحد الأمثلة الواضحة على ذلك هو النص القرآني "وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ" سورة النساء 4: 157. قال إبن حزم "بما أن القرآن يجب أن يكون صحيحاً، يجب أن يكون نصوص الإنجيل المتضاربة خاطئة. لكن محمد أخبرنا باحترام الإنجيل. لذلك يجب أن يكون النص الحالي قد زيف من قبل المسيحيين." لم تكن حجته تستند إلى حقائق تاريخية، بل على أساس تفكيره الخاص وعلى رغبته في الحفاظ على الحق القرآن.

بنيت حجة ابن حزم على أن لا شيء يمكن أن يمنعه من متابعة هذا الاتهام، فمن أسهل الطرق مهاجمة الخصم. "إذا أثبتنا زيف كتبهم، فإنهم يفقدون الحجج التي يأخذونها منها." (إبن حزم، كتاب الفصل في الملل وأحوال النحل)

This led to his skeptical statement `The Christians lost the revealed Gospel except for a few traces which Allah has left intact as argument against them.’

إتخذ الكتاب نفس المنطق حتى يومنا هذا، لا بل قاموا وتوسيعها وتزيينها. ومنذ ذلك الحين، أصبح مكونًا ثابتًا في علوم الدفاع عن الإسلام.

إذا إما أن الله غير قادر أو غير راغب في الحفاظ على كلمته من التحريف والتغيير، فهو إذا ليس الله. إذا لم يكن قادراً على الحفاظ على كلمته من التحريف والتغيير، فهو ليس كلي القدرة، وبالتالي ليس الله. إذا كان غير راغب في الحفاظ على كلمته من التحريف والتغيير، فإن صفاته من الصدق والثبات هي عرضة للخطر، حينها هو ليس الله.

الآثار التاريخية لهذه العقيدة ضخمة. فالكتاب المقدس هو إلى حد بعيد كتاب العصور القديمة. فالأدلة المستوحاة من مخطوطات الكتاب المقدس أقوى بكثير من أي كتابات قديمة أخرى.

إن التأكيد الإسلامي على التحريف الكتابي للكتاب المقدس يجد دعماً ضئيلاً من كتابات المسلمين الأوائل. من الواضح إلى حد ما أن غالبية الكتاب الإسلامي الأول (إن لم يكن جميعهم) يعتقدون أن نصوص الكتب المقدسة السابقة، على الأقل في حالة الكتاب المقدس العبري، ظلت سليمة.

The obvious reason why some Muslims of the past such as Ibn Hazm (and many today) argued that the Scriptures have been corrupted is that the message of the Holy Bible is directly opposed to the claims of the Quran. In other words, the Holy Bible and the Quran contradict each other on key, fundamental issues showing that both cannot be correct. They may both be wrong, but they can’t both be from the same God. Hence, the dilemma for the Muslim is quite apparent since to accept the Holy Bible as the preserved Word of God is to reject both the Quran and Muhammad. But to attack the Holy Bible is to discredit the Quran and the earliest Muslim sources which confirm the authority, availability, and authenticity of the previous scriptures.

Ibn Hazm’s accusation of Biblical corruption makes no sense. It should be rejected by the honest Muslim. It was an attempt to answer the critical question: What is the real reason why the Qur’an and the Bible disagree on most major doctrines?

• الكتاب (آل عمران 3: 3)
• كتاب الله (آل عمران 3: 23)
• كلام الله (البقرة 2: 75)
• آيات الله (آل عمران 3: 113)
• الفرقان (البقرة 2: 53)
• الذكر (الأنبياء 21: 7)
• الضياء والذكر (الأنبياء 21: 48)
• هدى والنور (المائدة 5: 44)
• آيات الرحمن (مريم 19: 58)

A question that must be asked: is the Word of God created? There has been a lot of dialogue on this important subject. There are two sides: a team that says God’s Word is created, and a side that says that God’s Word is eternal and uncreated. Let’s look at what the Qur’an and the hadith say about this important subject.

The Qur’an did not say that the Holy Injil was corrupted. Christians were not accused of distorting their Injil, and not all of the Qur’anic texts that the critics rely upon to argue for the corruption of the Injil pertain to it. We will discuss some of these texts:

1 – “Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the words after they had understood it while they were knowing?” (Al-Baqarah 2:75).

2 – “Among the Jews are those who distort words from their [proper] usages and say, ‘We hear and disobey’ and ‘Hear but be not heard’ and ‘Ra’ina,’ twisting their tongues and defaming the religion. And if they had said [instead], ‘We hear and obey’ and ‘Wait for us [to understand],’ it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few” (Al-Nisa 4:46).

3 – “And Allah had already taken a covenant from the Children of Israel… So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded…” (Al-Maida 5:12-13).

4 – “O Messenger, let them not grieve you who hasten into disbelief of those who say, ‘We believe’ with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their [proper] usages, saying ‘If you are given this, take it; but if you are not given it, then beware.’ But he for whom Allah intends fitnah – never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment” (Al-Maida 5:41).

وهنا سنذكر بعض التعليقات على هذه الآيات:

These texts are directed to the Jews. Therefore, the Qur’an says: “and from among the Jews,” so there is no mention of the Christians or the Bible.

Fakhr al-Din al-Razi says in his commentary on Al-Maida 5:13, “The intention of corruption is to cast false resemblance and corrupt interpretations, and to divert the word from its true meaning to a meaning that is false by using verbal tricks, as the people of innovations today do to the verses that do not fit with their beliefs–this is the explanation of corruption.”

Al-Baydawi said in an explanation on (al-Ma’ida 5:41), “They sent them (from Zinya) from a group to Bani Qurethah, to ask the Messenger of Allah, and Ibn Suria judged between them. So, he told him, ‘I ask you by the name of Allah… who handed down this book to you with its teachings of what is lawful and unlawful, do you find in it stoning of the immune?’ He said ‘Yes,’ and they jumped on him, and he said, ‘I was afraid that if I make him out to be a liar, that will bring down the torment.’ Therefore, the Messenger of Allah ordered the adulterers to be stoned at the door of the mosque.”

وقال الطبري في تفسيره على (النساء 4: 45) “أن اليهود كانوا يسبون محمدًا ويؤذونه بأقبح القول ويقولون له: “اسمع منا غير مسمع” كقول القائل للرجل يسبُّه: “اسمع لا أسمعــك الله”. أما كلمة “راعنا” فقد فسرها بالإسناد عن ابن وهب بأن الراعن هو الخطأ في الكلام”.

يُعلق يوسف درَّة الحداد على هذه النصوص، فيقول:

1- “First we see that there is no mention of the Christians and the Gospel at all. We challenge anyone to prove in the Qur’an that it was intended for the Christians and their Gospel. How do they accuse the Qur’an by accusing the Christians of distorting the Bible? Or how do they call the Bible corrupted?

2 – “In all places, the Qur’an was referring to a group of Jews, and it is mentioned that the other team do not approve them in their work; there is no room for corruption.

3 – “The corruption that is mentioned is the interpretation of the text, not the alteration, as evidenced by the fact that they are a group of ‘he Scripture follow it, as it ought to be followed’ (Al-Baqarah 2:121). There is no fear of the corruption of the text nor its correct interpretation.

4 – “It is not the whole book that is dealt with, nor the whole Torah, or all of its regulations, but the meaning of the stoning in the Torah, and some commentators add the attribute of Muhammad, ‘the Unlettered Prophet, whom they find mentioned in the Torah and the Gospel in their possession’ (Al-Aaraf 7:157). The whole idea is only about one or two verses of the Torah.”

The question that arises is how the Qur’an attests to a distorted book:

1 – “He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel” (Al-Imran 3: 3).

2 – “And 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” (Al-Maida 5:46).

3 – “And let the People of the Gospel judge by what Allah has revealed therein. And whoever does not judge by what Allah has revealed – then it is those who are the defiantly disobedient” (Al-Maida 5:47).

4 – “And if only they upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord, they would have consumed [provision] from above them and from beneath their feet. Among them are a moderate community, but many of them – evil is that which they do” (Al-Maida 5:66).

5 – “Say, O People of the Scripture, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord” (Al-Maida 5:68)

هذا سؤال يطرح على نطاق واسع، وقد كتب كثيرون عن هذا الموضوع المهم. ولكنني أريد أن أطرح ما يصرح به الله تعالى في الكتاب المقدس بأن كلمته لا يمكن أن تزور أو تحرف أو تبدل. ولنرى ما يقول الكتاب المقدس عن ذلك:

• "لَا تَزِيدُوا عَلَى ٱلْكَلَامِ ٱلَّذِي أَنَا أُوصِيكُمْ بِهِ وَلَا تُنَقِّصُوا مِنْهُ، لِكَيْ تَحْفَظُوا وَصَايَا ٱلرَّبِّ إِلَهِكُمُ ٱلَّتِي أَنَا أُوصِيكُمْ بِهَا." (التوراة – التثنية 4: 2).
• “See that you do all I command you; do not add to it or take away from it.” (Tawrat, Deuteronomy 12: 32)
• “After Moses finished writing in a book the words of this law from beginning to end, he gave this command to the Levites who carried the ark of the covenant of the Lord: Take this Book of the Law and place it beside the ark of the covenant of the Lord your God. There it will remain as a witness against you.” (Tawrat, Deuteronomy 31: 24-26)
• “Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.” (Tawrat, Joshua 1: 8)
• “The Spirit of the Lord spoke through me; His word was on my tongue.” (Tawrat, 2 Samuel 23: 2)
• “I will not violate my covenant or alter what my lips have uttered.” (Zabour – Psalm 89: 34)
• “Every word of God is flawless; he is a shield to those who take refuge in him. Do not add to his words, or he will rebuke you and prove you a liar.” (Tawrat, Proverbs 30: 5-6)
• “Look in the scroll of the Lord and read: None of these will be missing, not one will lack her mate. For it is his mouth that has given the order, and his Spirit will gather them together.” (Tawrat, Isaiah 34: 16)
• “A voice says, “Cry out.” And I said, “What shall I cry?” “All people are like grass, and all their faithfulness is like the flowers of the field. The grass withers and the flowers fall, because the breath of the Lord blows on them. Surely the people are grass. The grass withers and the flowers fall, but the word of our God endures forever.” (Tawrat, Isaiah 40: 6-8)
• “As for me, this is my covenant with them, says the Lord. “My Spirit, who is on you, will not depart from you, and my words that I have put in your mouth will always be on your lips, on the lips of your children and on the lips of their descendants–from this time on and forever,” says the Lord.” (Tawrat, Isaiah 59: 21)
• “The word of the Lord came to me, saying, “Before I formed you in the womb I knew[a] you, before you were born I set you apart; I appointed you as a prophet to the nations.” “Alas, Sovereign Lord,” I said, “I do not know how to speak; I am too young.” But the Lord said to me, “Do not say, ‘I am too young.’ You must go to everyone I send you to and say whatever I command you. Do not be afraid of them, for I am with you and will rescue you,” declares the Lord. Then the Lord reached out his hand and touched my mouth and said to me, “I have put my words in your mouth.” (Tawrat, Jeremiah 1: 4-9)
• “The Lord said to me, You have seen correctly, for I am watching to see that my word is fulfilled.” (Tawrat, Jeremiah 1: 12)
• “Take a scroll and write on it all the words I have spoken to you concerning Israel, Judah and all the other nations from the time I began speaking to you in the reign of Josiah till now.” (Tawrat, Jeremiah 36: 2)
• Son of man, I have made you a watchman for the people of Israel; so hear the word I speak and give them warning from me.” (Tawrat, Ezekiel 33: 7)
• “I spoke to the prophets, gave them many visions and told parables through them.” (Tawrat, Hosea 12: 10)
• “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.” (Injil, Matthew 5: 18)
• “For it will not be you speaking, but the Spirit of your Father speaking through you.” (Injil, Matthew 10: 20)
• “Heaven and earth will pass away, but my words will never pass away.” (Injil, Matthew 24: 35)
• “But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen.” (Injil, Acts 26: 22)
• “What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us. This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit-taught words.” (Injil, 1 Corinthians 2: 12-13)
• “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God[a] may be thoroughly equipped for every good work.” (Injil, 2 Timothy 3: 16-17)
• “For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. For, “All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.” And this is the word that was preached to you.” (Injil, 1 Peter 1: 23-25)
• “Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.” (Injil, 2 Peter 1: 20-21)
• “I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.” (Injil, Revelation 22: 18-19)

After all this, can anyone say to distort, alter or change the Bible? No way. How when God Almighty says, “I will not violate my covenant or alter what my lips have uttered,” and He says, “for I am watching to see that my word is fulfilled,” He confirms that, “until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.”

How can the Bible be distorted, changed or changed after God commanded: “Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates.” (Deuteronomy 11: 18-20)

هل يمكن لكلمات الله أن تبدل أو تغير أو تحرف؟ لنسمع ما يقول القرآن:

“And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words” (Al-Kahf 18:27). The word that is used to refer to the book refers to the Qur’an, but the word (for His Words) refers to the heavenly books and includes the Bible because it is the Word of God, and accordingly to this there is no substitute for the words of the Bible Al-Baydawi  in his interpretation says: “No changer of his words, no one can change or distort it other than Him” .

"لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآَخِرَةِ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ" (يونس 10: 64) قال البيضاوي "أي لا تغيير لأقواله ولا إخلاف لمواعيده".

“And certainly were messengers denied before you, but they were patient over [the effects of] denial, and they were harmed until Our victory came to them. And none can alter the words of Allah . And there has certainly come to you some information about the [previous] messengers.” (Al-An’am 6:34) Again in verse 115, “And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.” In Al-Baydawi interpretation of the last verse, it is mentioned that the Bible is distorted, but does not mean the distortion that the general Muslims say and we will address this later.

Whoever claims that the Bible is distorted in its texts today, since it was not true in the time of Muhammad is coming up with a false accusation and goes contrary to the explicit verses of the Qur’an that bear witness that the right does not come falsehood from his hands or behind him, because one of the most important purposes of the Qur’an that it came to certifies and preserves the Bible. How come that the Qur’an can testify that the Bible is true and inspired by God and guidance to the people, and then returns to  claim that it was changed and lost its credibility, because if this is true the Qur’an has contradicted itself.

It was stated in Mishkat Al-Masbih that Omar said: “Allah sent Muhammad with truth and revealed the book to him, so God revealed the verse of stoning. The Messenger of Allah did it and we stoned after him. Stoning in the Book of Allah decried on the one who committed adultery if he is immune from men and women. If the evidence or pregnancy or a confession.” Agreed upon from the first chapter of the Book of Borders, but when Zaid bin Thabit collected the Qur’an deleted this verse so as not to say that Omar increased the Qur’an.” These are dangerous words, if Omar ratified in what he narrated the distortion of speech on its positions as mentioned in the Qur’an in Surat Al-Maida 5:45 is a fact in the Qur’an, not in the Torah?

فلا يمكن بالنظر إلى أن تؤمن بالقرآن أن تدعي عدم صحة الكتاب المقدس "وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ".

Today, many voices argue that the Holy Scriptures that the Christians have today are different from the Scriptures at the time of Muhammed 571-632 AD. By this, they claim that the Christian Scriptures are corrupted and distorted. Their argument is built on the teaching that God has given His prophet Moses the Torah, which is one book, and it is not the five first books of the Old Testament. Also, God has given Jesus One Book, the Injil, but today we see four Gospels and then the rest of the New Testament. Therefore, this is not what is mentioned in the Qur’an.

Someone wrote, “Nowhere within the text of the Bible is the Bible called ‘The Bible’. The word Bible itself was invented to represent a collection of books.” Others in discussion argue, “The Qur’anic passages which testify to the Torah, and the Injil and the Psalms, do not refer to what Christians now call the Bible.” (Asadi, Islam & Christianity: Conflict or Conciliation?, p.2)

It seems that they forgot that the Qur’an is full of foreign terms and names that comes from Hebrew, Aramaic, Syriac and Greek origins, such as Tawrat, Furqan, Musa, Isa, Injil and so on. Also, they forgot that the Qur’an calls the Holy Scripture (Al-Kitab) the Book, and the believers in the Old Testament and the New Testament ( أهل الكتاب Ahl Al-Kitab) the People of the Book. To which Book is the Qur’an referring to? In fact, Isa Al-Masih (His peace be upon us) mentions this title many times in the Injil,

“Jesus performed many other signs in the presence of his disciples, which are not recorded in this book” (John 20:30).

“It is written in the Book of Psalms…” (Acts 1:20)

“But God turned away from them and gave them over to the worship of the sun, moon and stars. This agrees with what is written in the book of the Prophets” (Acts 7:42)

Here I should explain what the word Bible means. The English word “Bible” is from the Greek word “Byblos” and the Latin “biblia” and both mean “books.” In time, “biblia” came to describe various writings, scrolls, books, and eventually the collection of the 66 books of the Old Testament and New Testament that make up – the Holy Bible.

The Qur’an repeatedly speaks of the Book, the Bible; I will share some of the verses in the second Sura of the Qur’an Al-Baqara:

“And recall that We gave Moses the Scripture (Al-Kitab, the Book) and the Criterion (Al-Furqan), so that you may be guided.” (Q. 2: 53)

“We gave Moses the Scripture (Al-Kitab, the Book), and sent a succession of messengers after him. And We gave Jesus son of Mary the clear proofs, and We supported him with the Holy Spirit. Is it that whenever a messenger comes to you with anything your souls do not desire, you grew arrogant, calling some impostors, and killing others?” (Q. 2: 87).

“Those to whom We have given the Scripture (Al-Kitab, the Book) follow it, as it ought to be followed–these believe in it. But as for those who reject it–these are the losers.” (Q. 2: 121).

When we read the Qur’an we find explicit and direct references to the Injil. But the Qur’an uses a specific pattern when mentioning the Injil. Here are all the verses that mention the Bible in the Qur’an.

"نزَّلَ عليكَ الكتاب بالحَقِّ مصدِّقًا لِما بين يديه وأنزَلَ التوراة والإنجيل مِن قبلُ هُدىً للناسِ وأنزَلَ الفُرقان. إنَّ الذين كَفَروا بآياتِ الله لهم عذابٌ شديدٌ والله عزيزٌ ذو انتقامٍ" (آل عمران 3:3-4)

"ويعلِّمه الكتاب والحكمة والتوراة والإنجيلَ" (آل عمران 48:3)

"يا أهل الكتاب لِمَ تُحَاجُّونَ في إِبراهيمَ وما أُنزِلَتِ التوراةُ والإنجيلُ إلاّ مِن بعدِهِ أفَلا تَعقِلون" (آل عمران 65:3)

"وقَفَينا على أثَرِهم بعيسى ابنِ مريَم مُصَدِّقًا لِما بين يديه من التوراةِ وآتَينَاهُ الإنجيل فيه هُدى ونورٌ ومُصدِّقًا لما بين يديه من التوراةِ وهُدى وموعِظة للمُتَّقين" (المائدة 46:5)

"لو أنَّهم أقاموا التوراة والإنجيلَ وما أُنزِلَ إليهم من ربِّهِم" (المائدة 66:5)

"قُلْ يا أهلَ الكتابِ لستم على شيءٍ حتّى تُقيموا التوراة والإنجيلَ وما أُنزِلَ إليكُم من ربِّكم" (المائدة 68:5)

"إذ قال الله يا عيسى … إذ عَلَّمتُك الكتابَ والحكمةَ والتوراة والإنجيل …" (المائدة 110:5)

"… وعدًا عليه حقًّا في التوراةِ والإنجيلِ والقرآنِ…" (التوبة 111:9)

“…That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks…” (Al-Fath 48: 29)

نجد نمطا في جميع الآيات التي تشير إلى الإنجيل في القرآن ألا هو أنَّ ‘الإنجيل’ لا يُذكَرُ بمفرده بل يكون مسبوقًا بذكر التوراة. ولكن ثمّة استثناءٌ واحدٌ فقط لهذا النمط.

"ثمَّ قفَّينا على أثرِهِم برُسُلنا وقفَّينا بعيسى ابنِ مريمَ وأتيناه الإنجيل وجعلنا في قلوبِ الذين اتَّبَعوه رأفةً ورَحمةً..." (الحديد 27:57)

وبالرغم من ذلك، لا يزال النمط هو هو، لأنه أين يُذكر هؤلاء الرسل؟ والإجابة هي في التوراة.

والسؤال الذي يطرح نفسه: لماذا هذا النمط القرآني في ذكر التوراة والإنجيل؟ هل هناك أمر مهم يريد القرآن أن يرشدنا إليه؟ نعم هناك أمر مهم، وكأن القرآن يخبرنا بأننا لا نستطيع فهم الإنجيل دون المرور بالتوراة، ولا يمكن فهم التوراة دون معرفة الصورة الكاملة في الإنجيل، فرسالة التوراة والإنجيل رسالة واحدة مكملة بعضها لبعض، أو كما يقال "وجهان لعملة واحدة". فالتوراة والإنجيل أية أو علامة من الله لإرشادنا للصراط المستقيم.

لقد صرح سيدنا عيسى المسيح (سلامه علينا) " فَتِّشُوا الْكُتُبَ لأَنَّكُمْ تَظُنُّونَ أَنَّ لَكُمْ فِيهَا حَيَاةً أَبَدِيَّةً. وَهِيَ الَّتِي تَشْهَدُ لِي" (الإنجيل، يوحنا 5: 39). يشجعنا (سلامه علينا) بتفتيش كتب التوراة، لأنها تشهد له وتشهد عنه، ويؤكد ذلك عندما قال: "هذَا هُوَ الْكَلاَمُ الَّذِي كَلَّمْتُكُمْ بِهِ وَأَنَا بَعْدُ مَعَكُمْ: أَنَّهُ لاَ بُدَّ أَنْ يَتِمَّ جَمِيعُ مَا هُوَ مَكْتُوبٌ عَنِّي فِي نَامُوسِ مُوسَى وَالأَنْبِيَاءِ وَالْمَزَامِيرِ (الزبور)" (الإنجيل، لوقا 24: 44). وقال أيضا: "لاَ تَظُنُّوا أَنِّي جِئْتُ لأَنْقُضَ النَّامُوسَ أَوِ الأَنْبِيَاءَ. مَا جِئْتُ لأَنْقُضَ بَلْ لأُكَمِّلَ. فَإِنِّي الْحَقَّ أَقُولُ لَكُمْ: إِلَى أَنْ تَزُولَ السَّمَاءُ وَالأَرْضُ لاَ يَزُولُ حَرْفٌ وَاحِدٌ أَوْ نُقْطَةٌ وَاحِدَةٌ مِنَ النَّامُوسِ حَتَّى يَكُونَ الْكُلُّ" (الإنجيل متى 5: 17-18).

لا بل أن الإنجيل يعلم بأن "كُلُّ الْكِتَابِ (التوراة والأنبياء والزبور والإنجيل) هُوَ مُوحًى بِهِ مِنَ اللهِ، وَنَافِعٌ لِلتَّعْلِيمِ وَالتَّوْبِيخِ، لِلتَّقْوِيمِ وَالتَّأْدِيبِ الَّذِي فِي الْبِرِّ، لِكَيْ يَكُونَ إِنْسَانُ اللهِ كَامِلاً، مُتَأَهِّبًا لِكُلِّ عَمَل صَالِحٍ" (الإنجيل، 2 تيموثاوس 3: 16-17). "وَعِنْدَنَا الْكَلِمَةُ النَّبَوِيَّةُ، وَهِيَ أَثْبَتُ، الَّتِي تَفْعَلُونَ حَسَنًا إِنِ انْتَبَهْتُمْ إِلَيْهَا، كَمَا إِلَى سِرَاجٍ مُنِيرٍ فِي مَوْضِعٍ مُظْلِمٍ، إِلَى أَنْ يَنْفَجِرَ النَّهَارُ، وَيَطْلَعَ كَوْكَبُ الصُّبْحِ فِي قُلُوبِكُمْ، عَالِمِينَ هذَا أَوَّلاً: أَنَّ كُلَّ نُبُوَّةِ الْكِتَابِ لَيْسَتْ مِنْ تَفْسِيرٍ خَاصٍّ. لأَنَّهُ لَمْ تَأْتِ نُبُوَّةٌ قَطُّ بِمَشِيئَةِ إِنْسَانٍ، بَلْ تَكَلَّمَ أُنَاسُ اللهِ الْقِدِّيسُونَ مَسُوقِينَ مِنَ الرُّوحِ الْقُدُسِ." (الإنجيل، 2 بطرس 1: 19-21). وهذا لا يدع شك بأن التوراة والإنجيل هما الذكر والفرقان والكتاب المحفوظ وكلمة الله المحفوظة من كل تبديل وتحريف وتغيير فهما أحد أيات الله تعالى.