How can we reconcile the Qur’an’s description of the Torah and the Gospel as “guidance and light” with its mention of distortion—which may refer to interpretation, as is the case with the multitude of Qur’anic exegeses—especially considering the verses that allude to Satan casting his suggestions into the prophet's desires, and the possibility that Uthman ibn Affan might have added to or omitted from the Qur’an during its compilation?

All divine books are the word of God, and one must believe in them before they were distorted. As for the current Gospel, it has become mixed with the words of the disciples and storytellers, and distortion, additions, and omissions have occurred within it. Christians have introduced polytheism and the Trinity and have attributed a son to God. The current Gospel also contains contradictions, errors, and fundamental differences in the lineage of Christ and the names of the disciples, as well as obvious errors such as the claim of Christ's crucifixion and resurrection, whereas evidence has established that the crucified one was not Christ but someone made to resemble him. Sheikh al-Islam Ibn Taymiyyah clarified that the Gospels are not the word of God but rather writings of Christ's disciples after his ascension, resembling books of biography and Hadith, and are subject to error and forgetfulness. Scholars differed on the extent of the distortion; some said that most of it was altered, while others said the alteration was in the meanings, not the words. The story of the Gharaniq is false and unproven. Uthman's compilation of the Quran was not from his own initiative but from the written scrolls from the time of the Prophet and Abu Bakr, and it was done with the approval and consensus of the Companions. The Quran remains preserved in memories and exists in a way that it cannot be distorted, unlike the books of the People of the Book.