The Qur’an and the Corruption of Other Scriptures

One of the reasons of some Islamic views of exclusivism of its message is the Qur’anic concept of “taḥrīf” that other scriptures, mainly the Bible, has undergone. The interpretation of the term “yuḥarrifūn” in the Qur’an has caught the attention of past and modern scholars alike. The interpretation of the term ranges from the distortion of text (taḥrīf al-lafẓ) to the distortion of meaning (taḥrīf al-ma‘na). It is argued that the Qur’anic use of the term “yuḥarrifūn” neither describes the distortion of text nor meaning, but simply is defined by the root meaning of “yuḥarrifūn,” which is to turn away or to bend (inḥirāf). The Qur’an accuses the Jews of “yuḥarrifūn” in Q. 5:41, but two verses later in Q. 5:43, it describes how the Jews already have the Torah with God’s laws in it. If the Qur’anic use of the term “yuḥarrifūn” is an accusation that the Jews distorted the text in Q. 5:41, then it would not have almost immediately after state that they have the Torah with God’s laws. On the contrary, it is argued that within the same chapter, the Qur’an requires the People of the Book to stand upon their scriptures, using the term “tuqīmū” (i.e. Q. 5:66, 5:68). The root of the term “tuqīmū” means “istiqāma,” which is to straighten. It is contrasted with the Qur’anic use of the term “yuḥarrifūn,” which means to bend (inḥirāf). If that be the case, the Qur’an cannot be viewed to be exclusivist, but asking the followers of the Bible (People of the Book) not to turn away from the Bible.