Can Anyone Alter the Words of Allah?

The Qur’an asserts unequivocally on several occasions that no one can alter or change the words of Allah and that Allah Himself preserves and protects His words. This claim is repeated in various surahs, emphasizing the divine protection over the revealed text. Here are some relevant verses:

• “Indeed, many messengers have been rejected before you [O Muhammad], but they endured with patience their rejection and persecution until Our help came to them. No one can alter the words of Allah. Already there has come to you some information about the messengers.” (Al-Anaam 6:34)
• “The word of your Lord is complete in truth and justice. None can change His words, and He is the All-Hearing, the All-Knowing.” (Al-Anaam 6:115)
• “Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” (Al-Hijr 15:9)
• “And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.” (Al-Kahf 18:27)

These verses underscore the Quran’s claim of an unalterable and divinely protected text, often cited by Muslims to support the notion of the Qur’an’s miraculous preservation. However, an intriguing question arises: If Allah can perfectly preserve the Qur’an, why was the same not done for previous revelations, such as the Bible? Do these verses not equally apply to all of Allah’s revelations?

From a historical perspective, the New Testament (the Injil) is among the best-attested ancient texts, given the sheer number of manuscripts and their proximity to the original writings. With between 5,000 and 6,000 Greek manuscripts and additional early translations, the New Testament’s textual tradition demonstrates a rich and complex history of transmission. 

The earliest manuscripts reveal multiple transmission lines, suggesting that no single corrupting influence could have uniformly altered the text. This multiplicity of independent textual witnesses poses a significant challenge to claims of systematic textual corruption. Furthermore, even if all the New Testament manuscripts had been lost, the extensive quotations from early church fathers would allow for the reconstruction of most of the New Testament text.

The points raised herein present a significant challenge to the Islamic view of textual preservation. Suppose one maintains that the Qur’an has been perfectly preserved while asserting that earlier scriptures were not. In that case, this stance seems inconsistent with the Qur’an’s own declarations of divine protection over all revealed words. Thus, I invite any Muslim to address this apparent discrepancy and to show where this line of reasoning may be flawed. In defending the Islamic faith, one must either reject one or more premises of this argument or provide a compelling explanation for this inconsistency.