It is also a very beautiful example of how the Holy Qur'an corrects the slanders against the Prophet David in the communist false gospels in the market due to his wealth, and even the fact that he is not considered a prophet:
The Holy Qur'an, before refuting the slanders, emphasizes what a distinguished, powerful, wise, and devoted servant Prophet David was. This shows that the great sins attributed to him would be inconsistent with his character.
Being a Strong and Devoted Servant to Allah:
"And remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah]." (Surah Sad, 38:17)
Correction: The verse describes David as "possessor of strength" () and "constantly turning to Allah, repentant" (). This is in stark contrast to the portrayal of someone who succumbs to his desires and commits major sins like adultery and murder.
The Mountains and Birds Glorifying Allah with Him:
"Indeed, We subjected the mountains [to praise] with him, exalting [Us] in the evening and at sunrise. And the birds were assembled, all with him repeating [praises]." (Surah Sad, 38:18-19)
These verses demonstrate the high spiritual rank of David, showing that even nature was in harmony with him in the remembrance of Allah. It is inconceivable that a prophet with such spiritual depth would act like a common sinner.
The Ability to Judge with Wisdom and Justice:
"And We strengthened his kingdom and gave him wisdom and decisive speech." (Surah Sad, 38:20)
It is illogical that someone to whom Allah has granted "wisdom" and the ability to "judge with justice" would commit the greatest of injustices, such as murder and violating another's honor.
The Actual "Corrective Element": The Parable of the Two Litigants
It is accepted that the origin of the slander in the Old Testament is this parable of the trial described in the Qur'an. The Qur'an narrates the true nature of the event as follows:
(21) And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber? (22) When they entered upon David and he was alarmed by them, they said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path. (23) Indeed, this is my brother; he has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech." (24) [David] said, "He has certainly wronged you in demanding your ewe [to add] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah]. (25) So We forgave him that; and indeed, for him is nearness to Us and a good place of return. (Surah Sad, 38:21-25)
The Meaning of this Parable as a "Correction":
The Real Incident: David's sin was not, as claimed, adultery and murder. His mistake was making a hasty judgment after listening to only one of the litigants, without hearing the other party's defense. In terms of the sensitivity of the prophetic office, this is a "zalla," a minor slip.
Realizing it was a Test: Prophet David immediately understood that this was not an ordinary legal case but a "fitna," or a trial from Allah.
Immediate Repentance: As soon as he realized his mistake, he did not become arrogant but immediately fell into prostration and asked Allah for forgiveness. This is a manifestation of his attribute of being "Awwab" (one who constantly repents).
Allah's Forgiveness: Allah accepted his sincere repentance and forgave him.
In other words, the chain of major sins described in the distorted texts as "lusting after a woman, adultery, and murder" is corrected in the Qur'an to be "a minor error in judgment followed by sincere repentance."
3. The Divine Counsel and Reminder of His Duty
After this trial and forgiveness, Allah reminds Prophet David of his duty, thereby imparting the main lesson to be learned from the parable:
"O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah..." (Surah Sad, 38:26)
Correction: This verse shows that the incident was a warning against the danger of "following desire." It does not describe someone who has completely succumbed to his desires, as in the slander, but a prophet who is divinely warned and protected against the potential of being swayed by a carnal desire.
In Conclusion:
The Qur'an corrects the slanders against David using the following methods:
It Does Not Mention Them Directly: It never mentions the names of Bathsheba or Uriah or the incident. This is one of the greatest proofs that the event did not occur in that manner.
It Paints a Noble Portrait: It introduces him as a strong, wise, just, and constantly devoted servant and prophet of Allah.
It Narrates the True Story: By narrating the parable of the "two litigants," which is the distorted version of the slander, it shows what Prophet David's mistake was and how he immediately repented.
It Protects the Attribute of Infallibility ('Ismah): It reaffirms the belief that prophets are protected from major sins (ismah) in the example of Prophet David. His mistake was a minor slip (zalla) unbecoming of the sensitive position of a prophet, not a major sin that even a believer would be ashamed to commit.
And thus, the Holy Qur'an corrects another error of the false gospels in the market and tells us the true nature of the matter.
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The Holy Qur'an also corrects the slanders made against the Prophet Moses in the existing Bibles. In its verses, it tells us the true account of what happened:
In the false Torah, a picture is painted of Moses repeatedly objecting, trying to evade his mission, and showing a lack of confidence in his own abilities when God chose him as a prophet. His speech issue (stuttering or lisping) is presented as a shortcoming, and it is implied that God grew angry with this situation.
The Narrative of the False Torah:
"Moses said to the LORD, 'Pardon your servant, Lord. I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue.' The LORD said to him, 'Who gave human beings their mouths?'... But Moses said, 'Pardon your servant, Lord. Please send someone else.' Then the LORD's anger burned against Moses..." (Exodus 4:10-14)
This narrative presents a problematic start, depicting a prophet showing such hesitation and persistent reluctance in the face of God's choice.
The Holy Qur'an's Narration of the True Event: A Prayer and a Strategic Request
The Qur'an narrates this event not as an act of insecurity or an attempt to evade the mission but, on the contrary, as a sincere prayer and a strategic request to God from a prophet who was aware of the gravity of the task.
The Narrative of the Qur'an: Moses, knowing the difficulty of the mission, asks God for help. His stutter is not an excuse but a reason to request the assistance of his brother, Aaron, to perform the task in the best possible way.
"(Moses) said, 'My Lord, expand for me my breast [with assurance]. And ease for me my task. And untie the knot from my tongue, that they may understand my speech. And appoint for me a minister from my family—Aaron, my brother. Increase through him my strength. And let him share my task.'" (Surah Taha, 25-32).
Thus, the Holy Qur'an shows not a prophet's hesitation, but his absolute submission to God and the moral principle of seeking His help. The event is not a display of a flaw, but an example of requesting support and the right strategy from God for a successful mission. It speaks not of God's anger, but of the acceptance of his prayer.
Furthermore, one of the most tragic and theologically problematic narratives of the distorted Torah is the claim that the great prophets Moses and Aaron were not permitted by God to enter the "Promised Land" (the Holy Land), for which they had dedicated their lives, because of a "sin" they committed.
In the incident of the "Waters of Meribah," described in the book of Numbers in the false Torah, God commands Moses to speak to a rock for the Israelites who were complaining of thirst. However, according to the narrative, Moses, in his anger, strikes the rock twice with his staff, and water gushes out. Although this is a great miracle, the text presents it as a sin for which God punishes Moses and Aaron.
The Narrative of the False Torah:
"But the LORD said to Moses and Aaron, 'Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them.'" (Numbers 20:12)
"The LORD said to Moses... 'Aaron will be gathered to his people. He will not enter the land I give the Israelites, because both of you rebelled against my command at the waters of Meribah.'" (Numbers 20:23-24)
This narrative is extremely problematic:
Injustice: Two great prophets, who dedicated their lives to the salvation of their people and spreading God's message, are deprived of their greatest goal for a vague and disproportionate reason. The blame is even placed on Prophet Aaron.
Damaging the Prophet's Reputation: This portrays Moses as a leader who failed at the end of his mission, fell from God's grace, and was a sinner.
In contrast, the Holy Qur'an completely refutes this slander and tells the true story in an entirely different way. Those who were punished by being denied entry into the Holy Land were not the prophets, but rather the Israelites themselves, who showed cowardice and rebelled against God's command.
The Qur'an's Narrative (The Truth):
Moses encourages his people to enter the Holy Land. However, they fear the powerful tribes in that land and refuse to fight, even disrespectfully saying to Moses, "You and your Lord go and fight, while we sit here."
"They said, 'O Moses, indeed we will not enter it, ever, as long as they are within it. So go, you and your Lord, and fight. Indeed, we are sitting right here.'" (Surah Al-Ma'idah, 24)
Upon this great rebellion, God punishes that generation of the people, not the prophets.
The Divine Punishment:
"[Allah] said, 'Then indeed, it is forbidden to them for forty years, [in which] they will wander through the land. So do not grieve for the defiantly disobedient people.'" (Surah Al-Ma'idah, 26)
And so, the Holy Qur'an once again provides us with the correct information:
The Restoration of the Prophets' Honor: The Qur'an clears Moses and Aaron of this grave slander. They were not sinners but faithful messengers who fulfilled their duty to the end but could not reach the goal due to the rebellion of their people.
The Manifestation of Divine Justice: Instead of a picture of unjust and disproportionate punishment, the Qur'an directs the crime and the punishment to those who deserve it. The rebellious and cowardly people are punished, while the faithful prophets are not held responsible.
Providing Historical Logic: The Qur'an's account is also historically coherent. The perishing of an entire generation in the desert and the entry into the Holy Land by a new generation fits into a logical framework as a consequence of this great rebellion.
In conclusion, the Qur'an corrects this grave slander cast upon the prophets by distorted ancient texts, revealing that Moses and Aaron completed their missions flawlessly and honorably, and that the failure and sin belonged not to them, but to the people who rebelled against them.
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The Holy Quran Corrects the Corrupted Torah by Explaining that God is Perfect and Unchanging:
In the passage of Genesis 6:5-7 from the corrupted Torah, a situation before the great flood is described: God sees the wickedness of the people He created and His "heart was deeply troubled," and He "regretted that he had made human beings." Based on this regret, He decides to destroy everything He has created. Similar expressions appear elsewhere; for example, in 1 Samuel 15:35, it is said that God regretted making Saul king.
"The LORD saw how great the wickedness of the human race had become on the earth... The LORD regretted that he had made human beings on the earth, and his heart was deeply troubled. So the LORD said, 'I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.'" (Genesis 6:5-7)
This narrative contains major problems that profoundly shake theology and philosophy:
Theological Problem (God's Immutability): God is depicted as a being who regrets His own actions (creating humanity), changes His mind, and feels emotional pain. This contradicts His attributes of "absolute knowledge" (omniscient) and "absolute wisdom" (infallible). If God can regret, it implies His knowledge and will are flawed.
Moral Problem (The Meaninglessness of Creation): Regret implies that creation was a mistake. This renders the existence of the universe and humanity meaningless; the idea that God would want to destroy something He created calls into question divine justice and mercy.
Philosophical Problem (Time and Knowledge): Regret assumes that God is a being who changes over time. A god who does not know the future and later feels regret possesses human-like weaknesses.
The Quran radically rejects and rectifies this distorted concept of God, not through a direct story, but with universal and unchanging principles:
1. The Quran's Theological Correction: Allah Never Regrets.
The Quran emphasizes that Allah's decisions are unchangeable and that He feels no regret for any of His actions. Everything is founded upon pre-ordained wisdom and knowledge.
Surah Al-Baqarah, 2:255 (Ayat al-Kursi): "His knowledge encompasses all things... No slumber can seize Him, nor sleep."
Surah Hud, 11:1: "This is a Book whose verses are perfected and then explained in detail from One who is All-Wise and All-Acquainted."
2. The Quran's Moral Correction: Creation is a Test, Not a Mistake.
The Quran defines the purpose of creation not as a mistake to be regretted, but as a trial for humanity and an opportunity to perform good deeds and confront oneself, so that no soul has a basis for protest in the Hereafter. Furthermore, a purpose of this worldly life is for servants to begin experiencing minor rewards and punishments before the Hereafter. Allah creates all things with prior knowledge, and nothing surprises Him.
Surah Al-Mulk, 67:2: "He is the One Who created death and life in order to test which of you is best in deed. And He is the All-Mighty, the All-Forgiving."
3. The Quran's Philosophical Correction: Allah is Outside of Time.
The Quran states that Allah is beyond time and space; the distinction between past, present, and future does not apply to Him. Regret requires change within time; however, Allah is unchanging.
(Reflecting Quranic principles such as in Surah Hud): "To Him belongs whatever is in the heavens and on earth. The judgment is His, and to Him is the return."
Conclusion: The Holy Quran repairs the crisis created by the "repenting God" claim of the corrupted Torah in a single stroke:
It elevates God from a being who makes mistakes and feels emotional pain to a Lord of absolute wisdom and knowledge.
It redefines creation from a regrettable mistake to a meaningful test founded on wisdom.
Philosophically, it repositions God from a figure who changes within time to a timeless and immutable being.
Moreover, by stating that the Flood of Noah in the Qur'an was not universal but regional and directed at a single community, it again corrects the counterfeit Torah in circulation. Only Noah's people were destroyed, and the animals taken aboard the ark were merely representative examples of the land creatures from that region:
https://free-minds.org/forum/index.php?topic=9611988.msg439152#msg439152https://www.miracles-of-quran.com/noah.html****
The universal prohibition of riba in the Holy Qur'an is another very important example:
The falsified Torah also forbids taking riba, but it makes this prohibition valid only among the Children of Israel. It is forbidden for a Jew to take it from another Jew, but it is permitted to take it from foreigners (non-Children of Israel).
Deuteronomy 23:19-20: "You shall not charge riba to your brother—riba on money, riba on food, or riba on anything that is lent. You may charge riba to a foreigner, but you shall not charge riba to your brother..."
The Qur'an's correction and universal moral principle: The Qur'an completely eliminates this discrimination and forbids riba in an absolute manner, regardless of from whom it is taken. And it turns this prohibition into a universal moral principle that encompasses all of humanity.
Surah Al-Baqarah, verse 275: "...Allah has permitted trade and has forbidden riba..." Surah Al-Baqarah, verses 278-279: "O you who have believed, fear Allah and give up what remains [due to you] of riba, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger."
The importance of the correction: The Qur'an rejects the "tribal morality" or "double standard" mentality found in the falsified Torah in the market. It teaches that economic justice and the prohibition of exploitation cannot be exclusive to one race or religion but are universal principles valid for all people. This is one of the clearest proofs that the message of the Qur'an is not local, but global and intended for all humanity.
Topic: The Qur'an corrects the mistakes of the false Injeel/Torah (Read 82230 times)
