I would have considered Islam, if only..

The Quran speaks four times that all previous scriptures (Torah, Psalms, Gospels, explicitly mentioning Moses and Jesus) are true in Surah Al-Baqarah (2:136), Surah Al-Baqarah (2:285), Surah Aal Imran (3:3–4), Surah Al-Ma’idah (5:48).

Therefore, whatever the Torah, Psalms and Gospels proclaim, we would expect some sort of confirmation, or extension of the stories of the Old and New Testament.

This is my first question: Why does the Qur’an not have the same narrative as the Old and New Testament? The writers of the old and new testament simply describe events. From these events, the God of Abraham, Isac and Jacob is revealed. This narrative continues in the New Testament. If the story continues, why have the writings changed from descriptive historical perspective to direct revelatory discourse, in which God Himself speaks rather than being spoken about.

Considering that “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”, in Surah Al-Baqarah (2:136) we would expect no contradictions with the Old and New Testament, at least not about the major doctrines.

Jesus of Nazareth is mostly known by the four gospels. Luke introduces his writings as “the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word”, in Luke 1:1-3. John 21:24 states “This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.”

Now, if the Qur’an is a continuation of the Biblical stories, how can these differences appear?

1. Jesus’ divinity
   • Bible
     • Jesus: “I and the Father are one.” — John 10:30
     • Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am.’
       So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.” — John 8:56–59
     • “The Word was God… and the Word became flesh.” — John 1:1, 14
   • Qur’an
     • “They have certainly disbelieved who say, ‘Allah is the Messiah, son of Mary.’” — Qur’an 5:72
     • “The Messiah, son of Mary, was only a messenger… his mother was truthful; both used to eat food.” — 5:75
     • “Say not ‘Three’… Exalted is He that He should have a son.” — 4:171; also 112:1–4; 19:35
2. Jesus as Son of God
   • Bible
     • Voice at baptism: “This is my beloved Son…” — Matthew 3:17 (cf. Mark 1:11; Luke 3:22)
     • “For God so loved the world that He gave His only Son…” — John 3:16
   • Qur’an
     • “It is not befitting to the Most Merciful that He should take a son.” — 19:92 (cf. 19:35)
     • “He begets not, nor is He begotten.” — 112:3
     • “The Messiah… is only a messenger… do not say ‘Three’.” — 4:171
3. The Trinity
   • Bible
     • “Baptizing them in the name of the Father and of the Son and of the Holy Spirit.” — Matthew 28:19
   • Qur’an
     • “Say not ‘Three’… desist, it is better for you.” — 4:171
     • “They have certainly disbelieved who say Allah is the third of three.” — 5:73
4. Crucifixion and death of Jesus
   • Bible
     • Jesus is crucified under Pilate and dies. — Mark 15; Matthew 27; Luke 23; John 19 (e.g., John 19:16–30)
   • Qur’an
     • “They did not kill him, nor did they crucify him, but it was made to appear so to them… Rather, Allah raised him to Himself.” — 4:157–158
5. Jesus’ resurrection
   • Bible
     • Jesus is raised on the third day; tomb found empty; appearances to disciples. — Matthew 28; Mark 16; Luke 24; John 20–21
   • Qur’an
     • By denying crucifixion/death (4:157–158), the Qur’an rules out the Gospel’s resurrection narrative as told. It instead affirms that Allah raised Jesus (3:55; 4:158).
6. Atonement through Jesus’ death and resurrection
   • Bible
     • “The Son of Man came… to give his life as a ransom for many.” — Mark 10:45
     • “This is my blood of the covenant, poured out for forgiveness of sins.” — Matthew 26:28
     • “The Lamb of God who takes away the sin of the world.” — John 1:29
   • Qur’an
     • “No bearer of burdens will bear the burden of another.” — 6:164; cf. 53:38–39
     • Forgiveness is by Allah’s mercy and repentance, not by another’s death. — e.g., 39:53

The differences are at the heart of Jesus’ essence, as described in the Gospels. I do not see any way of aligning these two religions in a way that does not violate the meaning of language.

The Islamic explanation is: the historical events did happen, but the written versions are corrupted. Therefor, the corrected versions of history and theology are given to Mohammed, overriding the writings of Moses and Jesus. Why was there no notion about corrupted of such foundational level before Mohammed’s claim? Why would Mohammeds claim be more reliable than the gospels?

If many historical scriptures exist, we can gather what is confirmed by many, then move to what only some proclaim, al the way down to the exceptions. Certainty is about what is confirmed by most, and vice versa.

This puzzles me about the claim of Mohammed. It contradicts this method of evaluating historical scriptures; in this case, the gospels. How to evaluate the claim ‘the Qur’an is the word of God’? If anyone writes down another religious version, that claims that the Qur’an is perverted, how do we verify this claim? Especially if the argument is no more than: ‘this new version corrects the corrupted version of the Qur’an’ (for whatever reason they claim it to be corrupted). I cannot see how this argument holds.

Returning to the facts, there are:

• 1 claim from Mohammed versus 4 claims of the gospel writers (even Paul, Peter and the other writers excluded)
• All gospel writers died for evangelising these claims
• 600+ years later, Islam claims that the written versions of the Gospel are corrupted.

There are so many contradictions in the Bible versus the Qur’an, that to me the only remaining question is: who is right? The Gospels? Or the Qur’an?