Much has been written and said about the following Quranic passage:

To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety (muhaimin alayhi): so judge between them by what God hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute; S. 5:48 Y. Ali

What does it mean that the Quran confirms the previous Scripture and guards it in safety? Does it mean that the Quran confirms only those parts of the Holy Bible which agree with the Islamic scripture? Or does it mean that the Quran testifies to the authenticity and integrity of the previous Revelation and prevents them from ever being corrupted? If the former, then the modern Muslim assertion that the Holy Bible has been corrupted would be correct as far as the Quran’s view of the scriptures are concerned. If the latter, then the Muslims are forced to abandon their claim that the Scriptures have been corrupted since their own book claims otherwise.

The precise meaning of the text centers on the word muhaimin, which A. Yusuf Ali translated as "guarding it in safety."

According to some Muslims, the word implies that the Quran functions as a criterion over the previous Scripture determining which parts of it are sound and which parts have been corrupted. One such Muslim who holds to this view is Dr. Jamal Badawi. Muslim Usman Sheikh, a.k.a. Johnny Bravo, goes so far as to quote Badawi’s definition of Surah 5:48 to support his case that the Quran does not confirm the integrity of the entire Bible:

Dr Jamal Badawi sums it all up nicely:

"What is the Muslim basis or criterion for accepting or not accepting portions or passages from the Bible? The Qur’an itself provides such criterion:

And unto you have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watch over it… (the Qur’an 5:48)

This emphasizes two main aspects of the Qur’an:

a) The Qur’an confirms those teachings or passages of previous scriptures which remained intact.

b) The Qur’an is the last, complete, authoritative and authentic revelation. It is the final arbiter and the only criterion to correct any inaccuracy or misinterpretation which might have occurred in the transmission of scriptures. It helps in discovering human additions to or interpolations of previous revelations, even as it reveals possible deletions which might have taken place through the centuries prior to its revelation (the Qur’an). Indeed one of the names of the Qur’an is al-Furqan (the criterion which distinguishes between right and wrong, truth and falsehood).

It follows therefore that a Muslim has no reason to reject the essence of any passage in the Bible if such a passage is confirmed by the Qur’an. For example, we read in the New Testament a reiteration of one of the Ten Commandments:

"And Jesus answered him, ‘The first of all commandments is hear, O Israel; the Lord our God is one Lord.’" (Mark 12:29)

A Muslim who reads this passage in the Qur’an can find no objection to its essence. After all the Qur’an confirms:

Say He is Allaah, the One and Only (God). (The Qur’an 112:1)

If, however, a Muslim reads in the Bible (or other previous scriptures for that matter) accusations of major moral sins levied against great prophets or doctrines which are totally negated in the Qur’an, the Muslim accepts only the Qur’anic version as the original unadulterated truth, revealed by Allah (God)." [Dr. Jamal Badawi "Muhammad in the Bible" http://www.analyzeislam.com/comparativereligion/muhammadinthebible.html] (SOURCE: soc.religion.islam newsgroup posting on 28 December 2001)

In the following online debate with Dr. M.S.M. Saifullah regarding the issue of whether the Quran confirms the integrity of the Holy Bible, the doctor writes:

What is more interesting is that the above verse when read on context makes clear the status of the Qur'an vis-a-vis the previous Scriptures. The People of the Book do not have their Tawraat and Injeel intact in the pristine condition. Further, Shamoun's unsuccessful attempts to show the use of Muhaymin in verse 5:48 needs to be clarified ...

The above verse states that the Qur'an confirms the revelation of the previous Scriptures and watcher over it. The word used is Muhaymin which means watcher, protector or quality control. Hilali and Muhsin Khan's interpretation of the Qur'an that is based on the exegetical interpretation (i.e., Tabari, Qurtubi and Ibn Kathir) says that Muhaymin means confirming truth and falsifying the falsehood that is there in the previous Scriptures. So, there we go! (soc.religion.islam newsgroup posting on 4 June 1999)

We have already addressed the claims of Badawi and others regarding the precise meaning of muhaimin and its relation to the integrity of the Holy Bible. You can read our analysis and refutation of the Muslim claims here:

http://answering-islam.org/Shamoun/aboutbible.htm
http://answering-islam.org/Shamoun/bible_authentic2.htm

In this paper we want to turn our attention to the commentaries of Ibn Kathir, al-Jalalayn, al-Qurtubi and al-Tabari in order to see what these recognized Muslim scholars said about the word muhaimin. We will conclude from there with some remarks and an analysis of the data.

But before proceeding to the commentaries, we would first like to give credit where credit is due. Our dear friend Dimitrius, a fine young Christian man and apologist, translated the following commentaries directly from the Arabic. We have only slightly modified the spelling of proper names and corrected some minor typos here and there. It can be safely said that without Dimitrius’ hard work and time, we wouldn’t have been able to publish this article. For that, we are grateful to him and pray that our risen Lord and immortal Savior Jesus Christ greatly bless and strengthen Dimitrius and his family. Amen.

With that said we now turn our attention to the commentaries. All bold, capital and underline emphasis is ours.

Commentary of Ibn Kathir

This is the link to the original Arabic text of Ibn Kathir’s commentary on Surah 5:48 from Al-Azhar’s web site:

http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=KATHEER&nType=1&nSora=5&nAya=48

When Allah the Exalted mentioned the Torah, which he brought down upon Moses whom He spoke with, He complimented it supported and decreed that it be followed since it was legitimate to follow. Likewise, He mentioned the Gospel where He complimented it and ordered its people to uphold it and follow what is in it, as has been shown. The glorious Quran, which (Allah) sent down on His servant and precious messenger, was mentioned by saying, (Sura 5:48) "To thee We sent the Scripture in truth, confirming the Scripture that came before it, and guarding it in safety. We descended upon you the Book in truth," meaning in honesty there is no doubt that it (the Quran) came from Allah.

"Confirming what is between your hands from the Book" refers to the previous scriptures that mentioned and complimented the Quran and stated it would be sent down by Allah on his servant and messenger Muhammad – pbuh. The Quran’s descent (upon Muhammad) happened as it was foretold in the previous scriptures, thus increasing the trustworthiness of these scriptures in the eyes of their followers, who had insight and were lead to Allah’s commands because they followed His law and believed His prophets. As Allah says (Sura 17:107) "Those who were given knowledge beforehand, when it is recited to them fall down on their faces in humble prostration" means if Allah has promised us by the mouth of His previous messengers of the coming of Muhammad – pbuh – then it will surely happen.

As for His saying "(muhaimin)" it was narrated by Sufian Al-Thowry and others, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas that this means A PROTECTOR OF IT. A similar meaning was also narrated by Ikrimah, Sa’id Ibn Jubair, Mujahid, Muhammad Ibn Ka’b, Atia, Al-Hassan, Qatada, Ata’a Al-Kharasani, Al-Suddi and Ibn Zaid.

Ibn Jarir said, "The Quran is a protector over the books that preceded it. What is corroborated (from the books) by the Quran is truth and what deviates from the Quran is false." Narrated by Al-Walibi who narrated that Ibn Abbas said, "Muhaimin means WITNESS." Mujahid, Qatada and Al-Suddi also said likewise.

Ibn Abbas said that "muhaimin" means to be a judge over the books that preceded it. All these sayings are similar in meaning. The word "muhaimin" includes these meanings for the (Quran) is a protector, a witness and judge over every book that preceded it. Allah has caused this great book (Quran), which He brought down, to be the last, the seal, the most comprehensive, the greatest and the most complete of all the books (scriptures). In the Quran was gathered all that was good in the previous scriptures and (Allah) increased it in perfection, which was not found in other books. That is why Allah made the Quran a witness, a protector and a judge over all other books and He took the responsibility Himself of protecting it, for He says (Sura 15:9) "We have sent down the differentiator and we are a protector of it."

As for what was narrated by Ibn Abu Hatim, narrated by Ikrimah, narrated by Sa’id Ibn Jubair, narrated by Ata’a Al-Kharasani, narrated by Ibn Abu Nujaih and narrated by Mujahid who said that "muhaimin" refers to Muhammad – pbuh – being A PROTECTOR of the Quran, this may be true AS A MEANING but the commentary and Arabic sentence structure supports the earlier stated meaning.

Abu Jafar Ibn Jarir stated after he was told of Mujahid’s interpretation (that muhaimin refers to Muhammad) that this interpretation is far from the meaning of the verse as understood in the Arabic language and as a matter of fact, that interpretation is completely wrong. That is because the word "muhaimin" is associated with the word "confirming" (musadikan) therefore it cannot be but an adjective to the verb "confirming" (musadikan) and not the other way around. Had the issue been as Mujahid explained it, then Allah would have said, "We have brought down to you the book in truth, confirming what is between your hands from the scriptures and being a protector over it."

Commentary of Jalalayn

This is the link to the original Arabic text of Jalalayn’s commentary on Sura 5:48 from Al-Azhar’s web site:

http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=GALALEEN&nType=1&nSora=5&nAya=48

The verse "We descended upon you" refers to Muhammad.

"The Book" refers to the Quran.

"In Truth" is associated with the phrase "We descended upon you."

"Confirming that which is between your hands" refers to the previous scriptures.

"From the Book and muhaimin" means it is A WITNESS.

"To it" here the Book (in singular form) refers to all the previous books that came before the Quran.

"So judge between them" means judge for the People of the Book if they appeal to you.

"With what Allah has revealed" means what Allah has reveled to you Muhammad in the Quran.

"And do not follow their desires" means judge fairly.

"From what has come to you from the Truth and to each of you" here all nations are being addressed.

"Sharan" means legislation.

"and Minhaj" means a clear path for religion that you can follow.

"If Allah willed it He would have made you all one nation" means that Allah could have made you all follow one legislation.

"But" implies that that He divided you into groups.

"To test you" means to examine you.

"With what has come to you" refers to the different legislations that have been given to test who is obedient and who is defiant among you.

"Strive speedily in good works" means hurry in performing them.

"To Allah is all your return" refers to the day of resurrection.

"He will inform you about what you differed" refers to religious differences and Allah will then reward each according to his deeds.

Commentary of Qurtubi

This is the link to the original Arabic text of Qurtubi’s commentary on Sura 5:48 from Al-Azhar’s web site:

http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=KORTOBY&nType=1&nSora=5&nAya=48

Muhaimin means raised above and elevated and this shows the opinion of those who say (muhaimin) means to be preferred or to increase in reward. This was alluded to in (Surat) "Al-Fatiha" which is the opinion of Ibn Hassar as written in his book "Explanation of the Sunnah" and we have mentioned what he stated in our book regarding the explanation of the divine names, thanks be to Allah.

Qatada stated that "muhaimin" means THE WITNESS. It was also said that it means "THE KEEPER". Al-Hassan said it means "THE CORROBORATOR"; using this meaning the poet said, "The book CORROBORATES our prophet and the truth is known by those with knowledge."

Ibn Abbas said that "muhaimin" means A PROTECTOR OF IT. Ibn Sa’id Jubair stated that the Quran is A PROTECTOR to what came before it. Ibn Abbas and Al-Hassan also stated that "muhaimin" means "THE FAITHFUL." Al-Mabrad narrated that the words was originally pronounced "Mu-aymen" where the "A (hamza)" letter was changed into an "H" as in the saying ‘the water was poured’. Al-Zujaj and Abu Ali also said likewise by conjugating the verb to give the meaning "TO BE FAITHFUL TO."

Al-Jawhari narrated that it means to give protection to him who is scared, for the original form of that word (muhaimin) is actually "A’amana" so there are two "A" (hamza) letters in the word but the second "A" was changed into the letter "E" (ya’) out of necessity so the word became "mu’aymen". Later the first "A" (hamza) was changed into an "H" to become "muhaimin" as in the saying ‘the water was poured’ and from it is derived the meaning "TO PROTECT." Abu Ubaid narrated from Mujahid and Ibn Mahees that it is read "mu’haiman" by changing the diacritical mark above the second "M" to give the meaning that Muhammad – pbuh – was given the responsibility of the Quran.

Commentary of Tabari

This is the link to the original Arabic text of Tabari’s commentary on Sura 5:48 from Al-Azhar’s web site:

http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=TABARY&nType=1&nSora=5&nAya=48

Regarding "muhaimin" Allah says that He brought down the book (Quran) to you O Muhammad, believing in the books that came before it AND A WITNESS TO THEM (the previous scriptures) THAT THEY ARE TRUTH FROM ALLAH, FAITHFUL TO THEM AND A PROTECTOR TO THEM. The root of "Haymana" means TO PROTECT and WATCH OVER, that is why it is said when a man watches over something and protects it he has "haymana" over it. The present form of the verb is "yu-haymen" and the noun is "haymana". Based on what we have mentioned, the people of interpretation HAVE DIFFERED in their explanation of this word; for some said that it means to be A WITNESS.

Of those that had the above mentioned opinion it was narrated by Al-Mathny, narrated by Abdullah Ibn Salih, narrated by Mu’awiya Ibn Salih, narrated by Ali Ibn Abu Talha, narrated by Ibn Abbas who stated that "muhaimin" means TO WITNESS.

Narrated by Muhammad Ibn Al-Hussain, narrated by Ahmad Ibn Mufadal, narrated by Asbat, narrated by Al-Suddi who stated that "Muhaimin" over it means A WITNESS over it.

Narrated by Bashir Ibn Mu’ath, narrated by Yazid, narrated Sa’id, narrated by Qatada who related that in the verse (Sura 5:48) "We brought down upon you the Book (Quran) in truth, confirming what is between your hands from the book" the second occurrence of the book refer to the scriptures that came before the Quran and "muhaimin" means A PROTECTOR AND WITNESS to the scriptures that came before.

Narrated by Al-Kasim, narrated by Al-Hussain, narrated by Hajaj, narrated Ibn Juraij, narrated by Mujahid who related that "muhamin" over it means the Quran IS A PROTECTOR, A WITNESS AND A CONFIRMER (of the previous scripture). Ibn Juraij and others said that the Quran is a guardian over the previous books so that if the People of the Books mention an issue that was also mentioned in the Quran it is to be believed; otherwise it will not be believed.

Yet others have said that (muhaimin) only means to be a guardian over something. Of those who mentioned this opinion are:

Narrated by Muhammad Ibn Bashar, narrated by Abdul Rahman, narrated by Hunad Ibn Al-Siri, narrated by Waqi’a, narrated by Sufyan, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas who stated that "muhaimin" over it means A GUARDIAN over it.

Narrated by Muhammad Ibn Ubaid Al-Muharibi, narrated by Abu Al-Ahwas, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas who said that "muhaimin" over it means A GUARDIAN over it.

Narrated by Ibn Waqi’a who said that is was narrated by his father, narrated by Sufyan and Israel, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas who stated the same opinion stated above (that "muhaimin" over it means A GUARDIAN over it.)

Also it was narrated by Hunad, narrated by Waqi’a, narrated by Sufyan and Israel, narrated by Abu Ishaq, narrated by Ibn Abbas who stated the same opinion stated above.

Also narrated by Abu Quraib, narrated by Attia, narrated by Israel, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas who stated the same opinion stated above.

Also narrated by Ibn Humaid, narrated by Hakam, narrated by Anbasa, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas who stated the same opinion stated above.

Also narrated by Ibn Humaid, narrated by Hakam, narrated by Amru, narrated by Mutraf, narrated by Abu Ishaq, narrated by a man from Tamim, narrated by Ibn Abbas who stated the same opinion stated above.

It was narrated by Al-Mathny, narrated by Abdullah Ibn Salih, narrated by Mu’awia Ibn Salih, narrated by Ali Ibn Abu Talha, narrated by Ibn Abbas who stated that "muhaimin" means THE FAITHFUL. The Quran is A GUARDIAN over the scriptures that came before it.

It was narrated by Muhammad Ibn Sa’ad, narrated by his father, narrated by his uncle, narrated by his father, narrated by Ibn Abbas who stated that (5:48) "We brought down upon you the Book (Quran) in truth, confirming what is between your hands from the book" refers to the Quran WHICH IS A WITNESS TO THE TORAH AND THE GOSPEL AND CONFIRMS BOTH OF THEM. "Muhaimin" over it means A GUARDIAN over it, judging over the books that came before it.

Narrated by Ibn Waqi’a, narrated by his Hamid Ibn Abdul Rahman, narrated by Qais, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas who stated that "muhaimin" over it means A GUARDIAN over it.

Narrated by Ibn Waqi’a, narrated by his Yahya Ibn Adam, narrated by Zuhair, narrated by Abu Ishaq, narrated by a man form Tamim, narrated by Ibn Abbas who stated that "muhaimin" over it means A GUARDIAN over it.

It was also narrated by Al-Mathny, narrated by Yahya Al-Hamani, narrated by Shariq, narrated by Abu Ishaq, narrated by Al-Tamimi, narrated by Ibn Abbas who stated the same opinion stated above (that "muhaimin" over it means A GUARDIAN over it.)

Narrated by Hinad, narrated by Waqi’a, narrated by his father, narrated by Ibn Ishaq and Israel, narrated by Ali Ibn Bathima, narrated by Sa’id Ibn Jubair who stated that "muhaimin" over it means A GUARDIAN over the books that preceded it.

It was narrate by Yaqub, narrated by Ibn Alia, narrated by Abu Raja who related that he asked Al-Hassan regarding (5:48) "We brought down upon you the Book (Quran) in truth, confirming what is between your hands from the book" who replied, "(The Quran) CONFIRMS ALL THESE BOOKS AND IS A GUARDIAN OVER THEM." Ikrimah was asked about this verse while I was listening and he replied, "A GUARDIAN over it."

Others have said that "muhaimin" means TO CONFIRM (BELIEVE IN). Of those who mentioned this opinion are:

Narrated by Yunus, narrated by Ibn Wahab, narrated by Ibn Zaid who said that "muhaimin" means TO CONFIRM IT. EVERYTHING ALLAH HAS GIVEN IN THE TORAH OR THE GOSPEL OR THE PSALMS THE QURAN BELIEVES IN IT and everything Allah has mentioned in the Quran is confirmed and what was spoken about it is true.

Others have said that (5:48) "We brought down upon you the Book (Quran) in truth, confirming what is between your hands from the book" refers to the prophet of Allah – pbuh. Of those who mentioned this opinion are:

Narrated by Al-Mathny, narrated by Abu Huthaifa, narrated by Shibl, narrated by Ibn Abu Nujaih, narrated by Mujahid who stated that "muhaimin" over it refers to the Muhammad – pbuh – who was entrusted with the Quran.

Narrated by Muhammad Ibn Umar, narrated by Abu Asim, narrated by Isa, narrated by Ibn Abu Nujaih, narrated by Mujahid who said that "muhaimin" over it means that Muhammad – pbuh – was entrusted with the Quran.

To interpret the meaning as Mujahid understood it, the verse would say, "We have brought down the book, confirming the books that the preceded it, to you who is guarding it." Therefore, the word "confirming" is a description of the book (Quran) and "guardian" is in connected to the phrase "to you" which is in reference to the prophet – pbuh. This interpretation, however, is not the way it is understood by the Arabs and is wrong, as a matter of fact. The adjective "muhaimin" (guardian) is a description of the book that is also "confirming", so these are two words which cannot be but a description of the same book. For had the meaning of the words been as was narrated by Mujahid, it would have been said "We have brought down the book, confirming the books that preceded it, to you who is guarding it," where guardian refers to the phrase "to you" (Muhammad) because it occurs after it and there is nothing else that "guardian" could refer to. So if anyone thinks that "confirming" is as Mujahid explained it then the phrase "that is between your hands" would no longer make sense because the phrase "your hands" would not be addressing the same person who had the book descend upon him. The words in the verse would have to change to "We have brought down the book, confirming the books that preceded it, to you who is guarding it," in order to give Mujahid’s meaning.

And here is one from Sahih Al-Bukhari:

Chapter 69. Book of the Virtues of the Qur'an

I. Chapter. How the Revelation descended and the first of it to be revealed.

Ibn 'Abbas said that "muhaymin" (5l:48) means "trustworthy." The Qur'an is THE GUARANTOR of every Book before it. (Aisha Bewley, The Sahih Collection of al-Bukhari; source; underline and capital emphasis ours)

CONCLUDING REMARKS

The preceding list of quotes from Muhammad’s companions and from the scholars of Islam should make it quite clear that the word muhaimin does not mean that the Quran only confirms those parts of the Holy Bible which agree with it. The varied definitions given all support our claim that the Quran confirms and testifies that the Holy Bible is the uncorrupt, preserved Word of God. The Quran protects the Holy Bible’s authenticity and textual purity.

However, it does become obvious from the preceding citations that this word is actually unclear as to its PRECISE meaning, and therefore all the commentators are merely SPECULATING as far as the EXACT meaning of the word is concerned. Otherwise there would not been given such a wide variety of meanings for it. But in spite of this lack of precision, one thing is clear; the Muslims almost unanimously agree that the word muhaimin does not convey the idea that the Quran only confirms parts of the Holy Bible. The majority of them clearly state that the word implies that the Quran is sent to confirm and uphold the integrity of the biblical text.

Ibn Jarir is the only person in the list given by Ibn Kathir that understood muhaimin to mean that the Quran confirms the Holy Bible only when it agrees with the Muslim scripture. Al-Tabari mentions others such as Ibn Juraij who held to a similar view. But even Ibn Jarir and Ibn Juraij define muhaimin to mean protector and confirmer, which shows that there is nothing in the term that leads to the assertion that the Holy Bible is only true insofar that it agrees with the Quran.

Also note that Ibn Kathir, al-Qurtubi and al-Tabari mention Mujahid’s (with Ibn Kathir also mentioning Ibn Mahees’) interpretation that muhaimin refers to Muhammad protecting or guarding the Quran. Even though Ibn Kathir and al-Tabari reject this interpretation, Mujahid’s understanding provides evidence for understanding muhaimin in a positive sense. For instance, in what way would Muhammad be a protector or guardian over the Quran? If we were to accept the common definition given by Muslims such as Dr. Jamal Badawi, we would have to understand that Muhammad confirmed only those parts of the Quran which were sound and exposed its corrupt parts! Obviously no Muslim would or could accept this understanding.

Muhammad is muhaimin in the sense of confirming that the Quran is trustworthy and insuring that it never suffers corruption of any kind. In other words, muhaimin has a positive connotation, and yet it is precisely because it is positive in meaning that the Muslim claim regarding the Bible being corrupted is without any basis whatsoever.

In fact, the very reason given for rejecting that muhaimin refers to Muhammad provides further evidence for our position. Do recall that Ibn Kathir and al-Tabari state that one reason why Mujahid’s view was to be rejected was due to muhaimin being associated with the word musadikan ("confirming"), which indicates that both terms must be viewed as adjectives describing the Quran’s relation to the previous revelation. Since muhaimin is linked with the word "confirming," then muhaimin can only mean that the Quran testifies to and protects the integrity of the Holy Bible. It would be a contradiction to say that the Quran confirms the previous revelation and yet at the same time exposing where the Scriptures have been corrupted. One does not confirm the Scriptures by attacking its textual purity and preservation, since to say that the previous Scriptures have been corrupted is the exact opposite of a confirmation!

Mujahid’s interpretation also demonstrates that the view held by Ibn Jarir, Ibn Juraij and Ibn Kathir is not derived from the word itself, but from their prior assumption regarding the Holy Bible having to agree with the Quran as opposed to it being the other way around. Since the Holy Bible disagrees with the Quran on key, essential points they therefore assume that the Holy Bible must have been corrupted.

But this introduces another problem since we are left with a gross contradiction. Al-Tabari’s full name is Abu Jafar Muhammad ibn Jarir at-Tabari, which means that Ibn Jarir and Al-Tabari are actually the same person. The problem we have here is that Al-Tabari in his writings explicitly affirms the purity and preservation of the biblical text!!! See, for instance, the following article:

http://answering-islam.org/Shamoun/tahrif.htm

Please also note again what al-Tabari says about the meaning of muhaimin:

Regarding "muhaimin" Allah says that He brought down the book (Quran) to you O Muhammad, believing in the books that came before it AND A WITNESS TO THEM (the previous scriptures) THAT THEY ARE TRUTH FROM ALLAH, FAITHFUL TO THEM AND A PROTECTOR TO THEM. The root of "Haymana" means TO PROTECT and WATCH OVER, that is why it is said when a man watches over something and protects it he has "haymana" over it. The present form of the verb is "yu-haymen" and the noun is "haymana". Based on what we have mentioned, the people of interpretation HAVE DIFFERED in their explanation of this word; for some said that it means to be A WITNESS.

Al-Tabari’s exegesis of Surah 5:48 makes it quite plain that he didn’t believe that the Quran only confirmed those parts of the Holy Bible which agreed with it.

Since Ibn Jarir and al-Tabari are one and the same, it is hard to imagine how Al-Tabari could affirm the purity of the biblical text while at the same time claiming that the Holy Bible was correct only when it agreed with the Quran. The only way these two positions can be reconciled is by assuming that al-Tabari believed that the Holy Bible didn’t disagree with the Quran provided that it was interpreted correctly. Otherwise, we must assume that either Ibn Kathir misquoted al-Tabari, or that al-Tabari was confused.

In any case, Al-Tabari’s definition and meaning of muhaimin, as well as his affirmation of the textual purity of the Holy Bible in contrast to Ibn Kathir’s position, again shows that the word muhaimin does not in and of itself lead to the position held by Ibn Kathir.

In light of the foregoing, it is dishonest to say - like Badawi does - that the word muhaimin MEANS "correcting" when in fact the definitions provided by the Muslim commentators are all positive in meaning, i.e. that the Quran affirms the authenticity and integrity of the Holy Bible.

In conclusion, the preceding quotes from the Muslim scholars show that the consensus of the Muslims of the past believed that the Quran is muhaimin over the previous scriptures in the sense that the former corroborates, confirms, protects, guards, witnesses, testifies, and is faithful to the Holy Bible. In other words, the Quran is sent to confirm the soundness and purity of the Holy Bible. The Quran does not confirm only those parts of the Holy Bible which are in agreement with its teachings.

It is not hard to see why so many Muslims today would seek to deny the positive meaning muhaimin has in affirming the textual integrity of the Holy Bible. These Muslims are aware that the Holy Bible contradicts the Quran on many essential issues, and as a result of this both books cannot be true. Both can be wrong, but both can’t be right. Refusing to accept that it is the Quran that is false, they erroneously take the position that the Holy Bible must have been corrupted, despite the fact that the Quran never states this to be the case. In fact, as we have just seen, the Quran affirms that the Holy Bible cannot be corrupted since the former was supposedly "sent down" to confirm and protect the previous Scriptures.

Further reading

• The Quran as Guardian of the Bible: Revisiting the Meaning of Muhaymin

Articles by Sam Shamoun
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