Revelation and Rectification: An Analysis of the Quranic Foundation of Islam and Its Theological Position as a Corrective to Christianity

Introduction

This report provides a comprehensive examination of the foundational principles of Islam, beginning with its origins in divine revelation and culminating in an analysis of its theological self-perception as a corrective to Christianity. The genesis of Islam is rooted in a series of revelatory events experienced by the Prophet Muhammad, which are believed by Muslims to be the direct and final communication from God to humanity. This report will first reconstruct the narrative of the Prophet Muhammad's initial angelic encounter and the subsequent 23-year period of Quranic revelation, establishing the basis for the scripture's authority. Following this, the report will delve into a comparative theological analysis, exploring how Islam positions itself as the final, purified iteration of the Abrahamic faith. Key areas of divergence—the nature of God (Tawhid vs. Trinity), the identity of Jesus (Isa vs. Christ), the event of the crucifixion, and the integrity of scripture (Tahrif)—will be meticulously detailed to illustrate the Islamic framework of rectification. The analysis will remain scholarly and objective, drawing from established traditions and sources to articulate the internal logic of Islamic theology in relation to its Abrahamic predecessors.

Part I: The Genesis of the Final Revelation

The authority of Islam and its capacity to present a corrective theological framework are predicated entirely on the divine origin of its scripture, the Quran. The narrative of its revelation is therefore not merely a historical account but the foundational event that underpins all subsequent Islamic doctrine. Understanding the context, nature, and process of this revelation is essential for apprehending the basis of the Quran's claim to be the final and uncorrupted Word of God.

The Call in the Cave of Hira: The Prophetic Inauguration

Historical and Spiritual Context

In the early 7th century CE, the Arabian Peninsula, and particularly the city of Mecca, was a complex landscape of tribal polytheism, social unrest, and economic disparity. It was in this environment that Muhammad ibn Abdullah, a man known for his contemplative nature and moral integrity, grew increasingly troubled. He was concerned with what Islamic tradition terms Jahiliyyah, or the "ignorance of divine guidance," which manifested as social injustice, tribal warfare, and widespread moral degeneration.1 Seeking clarity and solace, Muhammad developed a practice of periodically withdrawing for spiritual retreats (tahannuth) to a cave named Hira, located on the mountain of Jabal al-Nour, three miles north of Mecca.1 This practice of solitary contemplation was not uncommon in pre-Islamic Arabia, but for Muhammad, it became the crucible for a world-altering event. In the period leading up to his first direct revelation, Islamic tradition holds that he began to experience "transcendental dreams" that were "replete with spiritual significance" and would come true with the clarity of daylight, serving as a divine prelude to his prophetic mission.1

The Angelic Encounter

In the year 610 CE, during one of his retreats in the month of Ramadan, the pivotal event occurred. Muhammad, then forty years of age, was visited by an angelic being, whom he would later identify as Gabriel (Jibril). The encounter was not serene but profoundly jarring. The angel commanded him with a single word: Iqra!—"Read!" or "Recite!".1 Muhammad, who was illiterate, responded, "I am unable to read".1 The angel then seized him, pressing him with such force that Muhammad felt he could not bear it any longer. After releasing him, the angel repeated the command, and again Muhammad gave the same reply. This sequence was repeated a third time, after which the angel revealed the first five verses of what would become the 96th chapter (Surah Al-Alaq) of the Quran 1:

“Read: In the name of your Lord Who created, (1) Created man from a clot. (2) Read: And your Lord is the Most Generous, (3) Who taught by the pen, (4) Taught man that which he knew not. (5)” 1

This initial revelation was physically and mentally taxing. Later accounts note that subsequent revelations would sometimes come with the sound of a "loud reverberation of a bell," a process that left him feeling sick and confused, underscoring the overwhelming power of the divine transmission.4

The Aftermath and Affirmation

Terrified by the experience, Muhammad fled the cave. His immediate reaction was not one of prophetic certainty but of profound fear and self-doubt. He worried that he had been possessed by a jinn or had become a kahin (an ecstatic poet or soothsayer), figures in traditional Arabic culture whose supernatural encounters were not necessarily divine.4 So great was his distress that he reportedly contemplated throwing himself from a mountaintop to end his life.6

He rushed home to his wife, Khadijah, crying, "Cover me! Cover me!".4 Her response was crucial. Instead of dismissing his experience, she comforted him and affirmed its divine nature, stating, "Never! By Allah, Allah will never disgrace you".3 Her immediate belief in his account made her the first convert to Islam.4 For further counsel, Khadijah took Muhammad to her elderly cousin, Waraqah ibn Nawfal, a man who had become a Christian and was familiar with the scriptures.5 Upon hearing the account, Waraqah identified the angel as the same entity who had appeared to Moses (the Namus) and confirmed that Muhammad was the prophet foretold for his people. Waraqah also warned him of the persecution that would inevitably follow, as no prophet had ever brought such a message without being met with hostility.3

The emphasis on Muhammad's illiteracy is a central pillar in the Islamic argument for the Quran's divine origin. The command "Read!" being delivered to a man who could not read is a foundational paradox that highlights the supernatural character of the revelation. This fact is employed in Islamic theology to construct a powerful defense of the Quran's authenticity. It is presented as a "miracle" that an unlettered man could, over two decades, produce a text of unparalleled literary elegance, legal sophistication, and theological depth in the Arabic language.7 This circumstance is held to logically negate any claims that Muhammad authored the Quran himself by drawing upon existing literary or religious sources, thereby reinforcing the belief that he was a passive conduit for a message of purely divine source. This theological proof is indispensable for the Quran's subsequent claim to be an uncorrupted text capable of correcting other scriptures.

Furthermore, the traumatic and violent nature of the initial revelation serves as an unconventional marker of its authenticity. A human being fabricating a divine commission would likely depict the experience as peaceful, empowering, or beatific. In contrast, Muhammad's reaction was one of visceral terror, psychological turmoil, and a fear of demonic possession.6 This raw, human response to an overwhelming and unsolicited encounter with a transcendent power lends a profound psychological realism to the narrative. It suggests that the experience was not something he sought, controlled, or invented, but rather an external force that imposed itself upon him. This distinguishes his prophetic call from the self-induced ecstatic states of local soothsayers and reinforces the Islamic doctrine of Muhammad as a human vessel for a divine message he did not create.4

The Unfolding of the Quranic Text: A 23-Year Process

Gradual and Contextual Revelation

The first five verses revealed in the Cave of Hira were only the beginning of a long and incremental process. The Quran was not delivered as a complete book but was revealed in portions over approximately 23 years, from 610 CE until the Prophet Muhammad's death in 632 CE.9 This gradual revelation was deeply contextual; verses and chapters were often sent down in response to specific questions, social challenges, legislative needs, and historical events facing the nascent Muslim community.3 The Quran itself addresses this methodology, explaining that it was revealed in this manner to strengthen the Prophet's heart and to allow believers to absorb and apply its teachings progressively.3 This divine pedagogy was intended to make the comprehensive transformation of individuals and society manageable.11

The Two Phases: Meccan and Medinan

The 23-year period of revelation is traditionally divided into two distinct phases, corresponding to the locations where Muhammad preached.

1. The Meccan Period (c. 610–622 CE): During the first 13 years in Mecca, the revelations primarily focused on establishing the core tenets of the faith. These chapters tend to be shorter, more poetic, and centered on foundational theological principles: the absolute oneness of God (Tawhid), the reality of the Day of Judgment and the afterlife, the importance of prayer and charity, and moral patience in the face of persecution. They also feature narratives of earlier prophets to provide lessons and encouragement.11

2. The Medinan Period (c. 622–632 CE): After the migration (Hijra) to Medina, the nature of the revelations shifted. With Muhammad now the leader of a growing community-state, the Medinan chapters are generally longer and more legislative. They address the practicalities of building a society, including laws on marriage, inheritance, finance, justice, international relations, and warfare (jihad).11

The Pre-Eternal Quran and Its Descent

Islamic theology articulates a two-stage process for the Quran's transmission to humanity. It is believed that the entire text of the Quran exists eternally with God on a "Preserved Tablet" (Lawh-Al-Mahfuz).3 From this celestial archetype, the complete Quran was sent down to the lowest heaven (Baitul Izzah) during a single night in Ramadan known as Laylatul Qadr, the "Night of Power".3 From the lowest heaven, the angel Gabriel then delivered the scripture to Muhammad in a piecemeal fashion over the 23-year span of his prophetic ministry. This doctrine elegantly reconciles Quranic verses that state the book was revealed in the month of Ramadan with the historical reality of its gradual, decades-long transmission.3

Preservation and Compilation

From the very beginning, the revealed verses were meticulously preserved. The primary method was memorization (hifz), as many of Muhammad's companions committed the revelations to memory and recited them in daily prayers. Concurrently, a number of literate companions served as scribes, writing down the verses on whatever materials were available, such as parchment, palm leaves, flat stones, and the shoulder blades of camels.9 The Prophet Muhammad would personally oversee this process, and it is believed that he would review the entire Quran with Gabriel once every year during Ramadan.11 Shortly after Muhammad's death in 632 CE, fearing that the memorizers (huffaz) might be lost in battle, the first Caliph, Abu Bakr, commissioned a comprehensive compilation of all the written fragments into a single volume (mushaf). This work was later standardized under the third Caliph, Uthman, who ordered official copies to be made and distributed to the major centers of the Islamic empire to ensure a uniform text.9

The gradual, 23-year unfolding of the Quran is not viewed as a haphazard process but as an expression of divine wisdom, serving both pedagogical and polemical functions. Pedagogically, it allowed for the step-by-step moral and legal reformation of a society, introducing profound changes in a sustainable manner.11 Polemically, this method stands as a key argument against claims of human fabrication. It is argued that a human author attempting to create a holy book would likely compose it as a single, static work. The Quran's dynamic and situational nature—with verses revealed in direct response to unfolding, often unpredictable, historical events—makes it appear less like a preconceived human project and more like an ongoing dialogue between the divine and a living community. Moreover, the remarkable internal consistency of a text produced under such varied circumstances over more than two decades is presented as a sign of its divine authorship, as a human creator would almost certainly have introduced contradictions and inconsistencies over such a long period.8

This is further reinforced by the doctrine of the Preserved Tablet. The belief in the Quran's pre-eternal existence on the Lawh-Al-Mahfuz elevates its status far beyond that of a historical document composed in 7th-century Arabia.3 This doctrine implies that the Quran is not a created text, subject to the limitations of its time, but is a transcript of the eternal and unchangeable Word of God. This concept of the Quran as "uncreated" provides the theological foundation for its finality and its authority to supersede and abrogate the laws of previous scriptures, which, from an Islamic perspective, were revealed for a specific time and people.12 It transforms the Quran from being merely the last revealed book to being the ultimate and eternal expression of divine will, the final court of appeal for all religious truth.

Part II: The Theological Correction of the Abrahamic Faith

Having established the Quran's divine origin and authority, Islamic theology proceeds to position itself in relation to its predecessor faiths. Islam does not see itself as a radical break from the past but as the culmination and rectification of a single, continuous stream of divine revelation. It presents itself as a corrective to the theological and scriptural paths taken by Judaism and, most pointedly, Christianity.

Restoring the Primordial Faith of Abraham

The Shared Abrahamic Context

Islam, Christianity, and Judaism are widely classified as "Abrahamic religions," a term that acknowledges their shared spiritual ancestry tracing back to the patriarch Abraham.13 This common heritage is evident in their foundational monotheism and their reverence for a largely overlapping cast of prophets and messengers, including figures such as Adam, Noah, Moses, David, and Jesus.14 This shared prophetic lineage is the essential backdrop against which Islam's corrective claims are made. It is not correcting a foreign or alien religious system, but one that it considers to be part of its own spiritual family, a tradition that had, from its perspective, strayed from its original course.13

Islam as the Original Religion (dīn Ibrāhīm)

From a strictly Islamic theological standpoint, "Islam" is not a new religion founded by Muhammad in the 7th century. Rather, it is the primordial and universal religion of pure submission (islam in Arabic means "submission") to the one God, a faith that has been preached by every prophet since Adam.13 The Quran explicitly refers to this timeless faith as the "religion of Abraham" (dīn Ibrāhīm), portraying Abraham as a model monotheist (hanif) who was neither a Jew nor a Christian.13 In this framework, Islam conceptually precedes both Judaism and Christianity, and the message of Muhammad is seen as the final and complete restoration of this original, unadulterated monotheism.13

Muhammad as the "Seal of the Prophets"

Central to this supersessionist framework is the doctrine of Muhammad as the Khatim an-Nabiyyin, the "Seal of the Prophets".17 This title signifies that he is the final prophet in the long Abrahamic succession, and no other will come after him. His message, embodied in the Quran, is therefore understood to be the culmination, confirmation, and fulfillment of all previous prophetic messages.14 The revelation given to him is believed to supersede all that came before, not by negating their original truth, but by restoring it and rendering their now-altered laws and specific dispensations obsolete.16

While the modern academic use of the term "Abrahamic religions" often serves to foster interfaith dialogue by highlighting common ground, the internal theology of Islam employs this shared heritage for a different purpose.13 In Western discourse, the term tends to group the three faiths as sibling traditions with a common ancestor. Classical Islamic thought, however, has always claimed Abraham as the archetypal Muslim. By doing so, it frames Judaism and Christianity not as parallel, legitimate paths, but as subsequent, partial, and ultimately corrupted interpretations of the pure Abrahamic monotheism that Muhammad was sent to restore. Thus, the very concept that creates a sense of shared identity in the modern ecumenical context is, within Islamic doctrine, the foundation for its claim to be the sole authentic inheritor and final arbiter of the Abrahamic tradition.

The Correction of God's Nature: Tawhid versus the Trinity

The Doctrine of Tawhid

The absolute, non-negotiable cornerstone of Islamic faith is the doctrine of Tawhid—the belief in the complete, indivisible, and absolute oneness of God (Allah).18 This concept is more than simple monotheism; it is a declaration of God's radical singularity. Tawhid understands God in a strictly "unitarian" sense: He is one being who is also one person.18 The Quran's 112th chapter, Surah Al-Ikhlas, provides the most concise and powerful definition: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him".20 God is utterly unique, transcendent, and stands wholly apart from His creation.19

The Trinity as Shirk (Associationism)

From the uncompromising standpoint of Tawhid, the central Christian doctrine of the Trinity—the belief in one God who exists eternally in three distinct persons: Father, Son, and Holy Spirit—is viewed as a fundamental deviation from pure monotheism.18 To associate partners, persons, or any other entity with the unique being of God is to commit shirk, which is considered the most grievous and only unforgivable sin in Islam.19 The Quran directly addresses Christians on this point: "O people of the Scripture! Do not exceed the limits in your religion, nor say of Allaah aught but the truth... Say not: 'Three (trinity)!' Cease! (it is) better for you".22 The Islamic critique often interprets the Trinity as a form of tritheism (belief in three separate gods), a charge that orthodox Christianity has always rejected.19 Notably, the Quran appears to misidentify the Christian Trinity in some verses as consisting of God, Jesus, and Mary, suggesting a critique aimed at a particular heterodox understanding prevalent in Arabia at the time.19

The Logical and Theological Critique

The Islamic argument against the Trinity is rooted in both theology and what it presents as rational logic. Theologically, the doctrine of the Trinity is seen as a violation of God's absolute oneness and transcendence. Logically, it is often framed as a mathematical and philosophical contradiction: "How can one possibly equal three?".19 Furthermore, the implications of the Incarnation—a core component of Trinitarian theology—are seen as deeply problematic. The idea of a divine being who becomes human, eats, drinks, and sleeps suggests a form of dependency that is incompatible with the Islamic conception of an omnipotent, self-sufficient (As-Samad), and wholly independent Creator.20

The theological chasm between Tawhid and the Trinity is more than a numerical dispute over "one" versus "three." It represents a fundamental divergence in the conception of God's relationship with the created world. Tawhid insists on God's radical transcendence. He is wholly other, indivisible, and ontologically separate from creation.19 Any notion of divine incarnation, "sonship," or inherent plurality within the Godhead is seen as a compromise of this essential otherness, a form of anthropomorphism that brings God down to the level of His creatures. In contrast, the Christian doctrine of the Trinity, particularly through the person of Jesus Christ, is a theology of radical immanence—God choosing to enter directly into creation, time, and human history.21 Islam "corrects" this by pulling God back to a state of absolute transcendence. It views the Christian attempt to bridge the gap between the Creator and the created through an incarnate intermediary as a form of shirk. In the Islamic view, God is knowable through His signs in nature, His prophets, and His revealed word (the Quran), but not through a direct incarnation of His being.13

The Correction of Christology: The Prophet Isa and the Denial of the Crucifixion

The Islamic Veneration of Jesus (Isa)

Islam accords Jesus, known in Arabic as Isa ibn Maryam (Jesus, son of Mary), a position of profound honor and reverence. He is considered one of the five greatest prophets of "great resolve" (Ulu Al-Azm), alongside Noah, Abraham, Moses, and Muhammad.22 He is given the title of al-Masih (the Messiah), is referred to as a "Word from God" and a "spirit from Him," and is a central figure in Islamic eschatology.22 The Quran affirms his miraculous virgin birth to Mary, who is herself regarded as one of the most exalted women in creation, and details his ability to perform miracles, such as healing the sick and raising the dead—all explicitly by the permission and power of God.23

The Rejection of Divinity and Sonship

While this veneration is deep, Islamic theology draws a firm and absolute line at the Christian doctrines of Jesus's divinity and divine sonship. Islam categorically rejects the belief that Jesus is the Son of God or a person of the Trinity. He is presented as a purely human prophet—a great and righteous messenger, but a servant of Allah, not a part of the Godhead.23 The Quran has Jesus declare from the cradle, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet".23 To ascribe divinity or sonship to him is considered a form of shirk, as God, being eternal and absolute, "begets not, nor is He begotten".19 The Quran explains his fatherless birth not as evidence of divinity, but as a demonstration of God's creative power, comparing it to the creation of Adam, who had neither father nor mother: God simply said to him, "Be," and he was.20

The Denial of the Crucifixion

The most dramatic and consequential point of Christological correction in Islam concerns the crucifixion. The event that stands at the absolute center of Christian faith and theology is explicitly denied in the Quran. Surah An-Nisa, verses 157-158, state:

"And [for] their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.' And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them... for certain they did not kill him. Rather, Allah raised him to Himself." 23

This verse forms the basis for the universal Islamic belief that Jesus did not die on the cross. The dominant interpretation throughout Islamic history has been the "substitution theory," which posits that God miraculously saved Jesus from crucifixion by making another person look like him. This substitute—variously identified in tradition as Judas Iscariot, Simon of Cyrene, or one of Jesus's disciples—was then crucified in his place, while Jesus himself was ascended, alive, into heaven.22 A less common interpretation suggests the event itself was an illusion or mirage, with no one actually being crucified, but the outcome is the same: Jesus escaped death.27

This denial is not a minor historical disagreement; it is a theological act that dismantles the entire edifice of Christian soteriology. The Christian doctrines of original sin, vicarious atonement, and salvation through faith in Christ's death and resurrection are rendered moot. If there was no crucifixion, there was no redemptive sacrifice. In Islam, salvation is achieved through direct repentance, submission (islam) to God's will, and righteous deeds, not through faith in a savior who died for humanity's sins.23

The Second Coming of Jesus

Both Islam and Christianity believe in the second coming of Jesus, but his prophesied role differs significantly, reflecting their distinct Christologies. In Islamic eschatology, Jesus will return near the end of time not as a divine judge, but as a Muslim and a follower of the Prophet Muhammad. He will descend to earth, fight alongside the Islamic leader known as the Mahdi against the Antichrist (al-Masih ad-Dajjal), and establish the Law of Islam globally. His actions will include "breaking the cross" and "killing the pig," symbolic acts signifying the abrogation of Christian and Jewish laws and the triumph of pure monotheism.22 He will live out a natural life, marry, have children, and eventually die and be buried in Medina.26 His return serves as the ultimate confirmation of his true status: a great prophet of Islam, not the divine Son of God.

Doctrinal Point

Christian Doctrine

Islamic Corrective Doctrine

Nature of God

One God in three co-equal, co-eternal persons: Father, Son, Holy Spirit (The Trinity).18

One God, absolutely singular and indivisible (Tawhid). The Trinity is rejected as shirk (unforgivable sin).18

Person of Jesus

The divine Son of God, second person of the Trinity, "Truly God, and truly man".23

A great human prophet and the Messiah (Isa ibn Maryam), but not divine and not the Son of God. A servant of Allah.22

The Crucifixion

Jesus was crucified, died for the sins of humanity, and was resurrected. This is the cornerstone of salvation.23

Jesus was not crucified or killed; it was "made to appear" so. God raised him to heaven alive. The event is denied.23

Path to Salvation

Through faith in Jesus Christ's atoning sacrifice on the cross.24

Through submission (islam) to the will of the one God, faith, and righteous deeds. No concept of vicarious atonement.23

Sacred Scripture

The Bible (Old and New Testaments) is the inspired Word of God.30

The Quran is the final, perfect, and uncorrupted Word of God. Previous scriptures (Torah, Gospel) were divine but were corrupted (tahrif).12

The denial of the crucifixion represents the most profound and consequential corrective claim that Islam makes regarding Christianity. Christian theology is constructed upon a specific narrative arc: the Fall of Man (Original Sin), the Incarnation of God (Jesus), the Crucifixion (Atonement for Sin), and the Resurrection (Victory over Death and Promise of Salvation). The Quranic denial of the crucifixion is not an isolated revision of a historical detail; it is a precise theological strike that collapses this entire framework. If Jesus did not die on the cross for the sins of humanity, then the core Christian problems of original sin requiring such a unique sacrifice, and salvation being attainable only through faith in that event, are rendered theologically invalid. Islam thus "corrects" Christianity by completely dismantling and replacing its salvation narrative. It substitutes a story of redemption through vicarious sacrifice with one of guidance, direct human accountability to God, and mercy granted through repentance, thereby restoring what it considers to be the original, universal message of all prophets.

The Correction of Scripture: The Doctrine of Tahrif and the Primacy of the Quran

Belief in Previous Revelations

A fundamental article of Islamic faith is the belief in all divinely revealed scriptures that preceded the Quran. The Quran itself commands Muslims to believe in what was revealed to Muhammad as well as what was revealed before him.31 It specifically names the Tawrat (Torah) given to Moses, the Zabur (Psalms) given to David, and the Injil (Gospel) given to Jesus as authentic revelations from God in their original, pristine form.12

The Doctrine of Tahrif (Corruption)

While affirming the divine origin of these earlier books, Islamic theology holds that none of them were preserved in their original form. A central tenet is the doctrine of tahrif, which asserts that these scriptures have been subjected to human alteration, corruption, and distortion over time.12 The Quran accuses the "People of the Book" (a term for Jews and Christians) of forgetting parts of their message, concealing verses, and "distorting the meaning of the word".30 A hadith (a saying of the Prophet Muhammad) states that they "exchanged that which God wrote, changing the book with their hands".30

Within Islamic scholarship, a critical distinction exists regarding the nature of this corruption:

• Tahrif al-Ma'na (corruption of meaning): This refers to the misinterpretation, misrepresentation, or twisting of the true meaning of a text that remains intact. Early Islamic commentators often focused on this form of corruption, arguing that Jews and Christians skewed the interpretation of their scriptures to deny the prophecies about Muhammad, for example.34

• Tahrif al-Nass (corruption of the text): This is the more severe charge of physical alteration—the adding, deleting, or changing of the words of the scripture itself. The idea of widespread textual alteration was systematically developed and popularized by later scholars, most notably Ibn Hazm in the 11th century.35

The Quran as the Final, Preserved Scripture

In stark contrast to the fate of previous scriptures, Muslims believe that God Himself has guaranteed the divine protection of the Quran from any form of corruption. The Quran states, "Indeed, it is We who sent down the Quran and indeed, We will be its guardian".12 Therefore, the Quran is considered to be the only holy book that remains exactly as it was revealed, with "no change in its text over time, not even in a single letter".12

The Quran as Muhaymin (Guardian) and Furqan (Criterion)

Given this theological framework, the Quran assumes a unique and final role in the history of revelation. It is described as a Muhaymin—a guardian, an overseer, and a trustworthy witness over the previous scriptures.12 Its function is to confirm the original, eternal truths that remain within the Torah and the Gospel while simultaneously correcting the human-introduced errors, falsehoods, and theological deviations. The Quran also acts as a Furqan—a criterion that distinguishes truth from falsehood.33 In its legislative capacity, it abrogates the time-bound laws of the earlier revelations and establishes the final, universal law for all humanity.12

The doctrine of tahrif is more than a historical claim about the textual transmission of the Bible; it is a theological necessity that underpins the very purpose and existence of the Quran. Islam presents itself as the final chapter in the same prophetic story as Judaism and Christianity. However, its core doctrines on the nature of God and the person of Christ stand in direct contradiction to the established texts of the Bible. This creates a significant theological dilemma: if God is the source of all revelation and God is consistent, how can His messages be contradictory? The doctrine of tahrif provides the solution. It posits that the contradiction does not originate with God but with human corruption of the earlier messages. The Bible, as it exists today, is not a faithful record of the original Tawrat and Injil. This theological position makes the arrival of a new, final, and divinely-guaranteed uncorrupted revelation not only logical but essential to correct the historical record and restore God's true, singular message. In this way, tahrif is the problem for which the Quran is the divinely-ordained solution, validating its own mission as the ultimate rectifier of faith.

Conclusion: Synthesis of Revelation and Rectification

This report has demonstrated that the foundation of Islam rests upon the authority of the Quran, which is believed to be the direct and uncorrupted Word of God, transmitted via the angel Gabriel to the Prophet Muhammad over a 23-year period. This revelatory origin, established through a powerful and transformative prophetic call, is the basis from which Islam constructs its theological identity as a corrective to Christianity. By re-establishing what it considers the shared heritage of a primordial Abrahamic monotheism, Islam positions itself not as an innovation, but as a definitive restoration of the original faith.

The corrective process articulated by Islamic theology is systematic and profound. It begins with the most fundamental doctrine—the nature of God—replacing the Trinitarian concept with the uncompromising and absolute monotheism of Tawhid. It continues with a radical re-evaluation of Jesus Christ, venerating him as one of the greatest prophets while decisively stripping away the Christian doctrines of divinity, sonship, and atoning sacrifice—a correction crystallized in the Quranic denial of the crucifixion. Finally, it addresses the source of these perceived doctrinal errors through the doctrine of tahrif, which posits the human corruption of previous scriptures. This claim allows the Quran to assume its ultimate role as the final, perfectly preserved arbiter of divine truth—the Muhaymin that confirms the original message of all prophets while rectifying the accumulated errors of history. From this theological standpoint, the angelic revelations to Muhammad are understood as the definitive and final divine communication, serving to restore and perfect the Abrahamic faith for all humanity.

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