This paper investigates the Qur’ānic statement at the end of Sūrah al-Fatḥ (48:29) that the Holy Prophet and his Companions are mentioned in the Tawrāh and Injīl, and examines how these references appear in their present forms, the Torah and the Bible. It begins by outlining the nature and function of divine revelation, distinguishing between takwīnī (cosmic) and tashrīʿī (legislative) knowledge, and clarifying the progressive relationship between successive scriptures — from the Tawrāh and Injīl to the Qur’ān, which serves as their muhaymin (authoritative guardian).
The paper then analyzes the preservation of earlier scriptures, contrasting their human custodianship with the divinely assured preservation of the Qur’ān. It demonstrates that textual corruption and interpretive distortion in the Torah and Bible explain why certain Qur’ānic references to earlier revelation may not now appear verbatim in those texts. Within this framework, the study identifies two plausible biblical parallels to the Qur’ānic verse: Deuteronomy 33:2–3, describing divine revelation from Sinai, Seir, and Paran—interpreted as allusions to Prophets Mūsā, ʿĪsā, and Muhammad respectively—and Mark 4:26–29, which presents the parable of the growing seed, mirroring the Qur’ānic simile of the Prophet’s Companions as a flourishing crop.
The paper concludes that while these verses in the extant Torah and Bible may reflect the Qur’ānic allusions in Sūrah al-Fatḥ, certainty about their precise textual identity is precluded by the imperfect preservation of earlier scriptures. What remains certain, however, is the Qur’ān’s self-affirmed authority as the final and incorruptible measure of all revelation.
