The Qur'an corrects the mistakes of the false Injeel/Torah

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According to the false Torah, Noah, his wife, three sons, and three daughters-in-law boarded the ark as a complete family and survived the Flood. This narrative gives the impression that salvation is almost a matter of lineage and blood ties.

Genesis 7:7: "Noah, his sons, his wife, and his daughters-in-law boarded the ark to escape the Flood.

The Holy Quran's Correction: The Quran reveals the deep theological truth behind this event. Salvation is not through lineage but through faith and submission. Noah's son refused to board the ark with his father because he disbelieved and was among those who drowned. Similarly, it is stated that the wives of Noah and Lot were destroyed because they "betrayed.

Surah Hud, verses 42-43: "While the ark was carrying them through waves like mountains, Noah called out to his son who was standing apart, 'My dear son, come aboard with us and do not be with the disbelievers!' He replied, 'I will take refuge on a mountain that will protect me from the water.' Noah said, 'Today, there is no protection from Allah's decree except for those He has mercy on.' Then a wave came between them, and he was among the drowned."

Surah Tahrim, verse 10: "Allah presents an example for those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them. So their husbands did not avail them against Allah at all, and it was said, 'Enter the Fire with those who enter."

The Quran emphasizes that being from the "prophet's lineage" is not a guarantee for salvation, but faith is a personal choice and responsibility, thereby fundamentally correcting the concepts of "chosen lineage" and "salvation through baptism" in Judaism and Christianity, which are based on blood ties or rituals.

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The Stern Judgment of the Altered Torah: The Torah lays down an exceptionally strict rule concerning intentional homicide: "An eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot." This rule offers the family of the slain no authority to forgive or the option to receive blood money (diyah). The punishment is invariably the execution of the murderer. There is no alternative path such as forgiveness or compensation.

Exodus 21:23-24: "...thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot."

The Quran's Correction and Added Dimension of Mercy: The Quran acknowledges qisas (retaliation in kind) as a right. However, it immediately presents a revolutionary option not found in the corrupted texts: forgiveness and diyah (blood money). The Quran grants the guardian (family) of the victim the right to forgive the murderer or to waive qisas in exchange for a payment. It even encourages forgiveness.

Surah Al-Baqarah, Verse 178: "...O you who have believed, prescribed for you is legal retribution for those murdered... But whoever is forgiven by his brother for anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy."

The Significance of the Correction: The Quran does not view justice solely as punishment. It integrates mercy, social peace, and the principle of protecting human life into the concept of justice. It transforms the rigid and single-option ruling of the Torah into a more humane, flexible, and merciful legal system. This is a perfect correction demonstrating that God's religion is not merely about punishment but is also founded on forgiveness and mercy. This "forgiveness and diyah" option is a provision unique to the Quran and not found in the Torah.

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Ambiguity and Practice in Altered Texts

In the false Torah, a system was established in which the priests and clergy from the line of Levi were sustained by the offerings and taxes (tithes) presented by the people. This turned religious service into a professional occupation and a source of livelihood. Similarly, in the false Gospel, Paul states that "those who preach the gospel should receive their living from the gospel" (1 Corinthians 9:14). This situation creates the perception that the divine message can be delivered with the expectation of material reward.

The Quran's Correction and the Universal Principle of the Prophets

The Quran repeatedly emphasizes a common principle of all prophets, from Noah to Muhammad (peace be upon them all): They never demanded any material wage or personal gain from their people in return for their message. Their only expectation was to receive their reward from Allah alone.

Surah Ash-Shu'ara, Verses 109, 127, 145, 164, 180 (The recurring statement from the tongues of Noah, Hud, Salih, Lot, and Shu'ayb):

"For this I ask of you no wage. My wage is only from the Lord of the worlds."

Surah Ya-Sin, Verse 21:

"Follow those who ask no reward of you, and who are rightly guided."

The Significance of the Correction

The Quran fundamentally rejects the transformation of religion and its message into a source of income or a professional occupation. It teaches that one of the greatest proofs of a message's divine origin is that its bearer seeks no worldly gain. By presenting this principle as a common denominator for all prophets, the Quran critiques the "clerical class" and the systems of "providing for clergymen" that developed over time in previous religions, and it reveals that this was not the true Sunnah (way/practice) of the prophets.

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The Archaeological Reality of the People of Thamud and Their Rock-Hewn Houses

The Silence in Altered Texts: The Torah and the Gospels make no mention of the people of Thamud, who lived on the Arabian Peninsula and skillfully carved magnificent homes and palaces from rock, nor of the prophet Salih who was sent to them. This community and their prophet are entirely unknown in Judeo-Christian literature.

The Qur'an's Detailed Narrative and Archaeological Accuracy:
The Qur'an provides a detailed account of the story of the people of Thamud, their prophet Salih, the she-camel given as a miracle, and their skills in "carving out homes from the rocks in the valley."

Surah Al-Fajr, Verse 9: "And [with] Thamud, who carved out the rocks in the valley?"

Surah Al-A'raf, Verse 74: "...You take for yourselves palaces from its plains and carve from the mountains, homes..."

The Significance of the Correction: The existence and characteristics of this nation, as mentioned in the Qur'an, have been directly confirmed by archaeological discoveries in the 19th and 20th centuries. The monumental tombs and settlements carved into the rocks, found today in the Mada'in Salih (Al-Hijr) region of Saudi Arabia, are tangible proof of the Qur'an's descriptions. The fact that the Qur'an provides such clear information—later verified by archaeology—about a people and a region that previous sacred texts were completely silent on is clear evidence of its divine origin and that it completes the significant geographical and historical deficiencies in the altered texts.

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In the story told in the passage of Genesis (Tekvin) 11:1-9 of the falsified Torah, all the people on earth speak a single language. This community comes to the plain of Shinar (Babylon), sets out to build a tower "reaching to the heavens," and desires to "make a name for themselves." God sees this as a threat; the people being "one nation and one language" will make them boundless. Therefore, He descends, confuses their languages, renders them unable to understand one another, and scatters them across the face of the earth. The origin of multiple languages and nations is thus explained as a "divine punishment"; the tower is left unfinished, and the place is named Babel, meaning "confusion."

This narrative contains three major problems:

Theological Problem: God is portrayed as if seized by a human-like jealousy or sense of threat; a depiction of a being who is anxious about human technological progress and who creates chaos to prevent it is presented.

Moral-Sociological Problem: The plurality of languages and nations is stigmatized as the product of a "cursed rupture"; cultural diversity is negatively coded.

Historical-Scientific Problem: Linguistic and archaeogenetic data reveal that languages diversified not through a sudden break in a single center, but through a long evolution and multiple geographical focuses. The "single language–sudden fragmentation" model does not align with current data.

In contrast, the Holy Qur'an fundamentally corrects this narrative on three fronts:

Rum 30/22 states, "And of His signs is... the diversity of your languages and your colors," thereby qualifying plurality not as a punishment, but as a miracle stemming from divine art and mercy. The purpose of linguistic and racial distinction, as explained in Hujurat 49/13, is "to know one another," not an occasion for superiority or punishment.

In the Holy Qur'an, Allah is not depicted as a being who fears human endeavor. He is the possessor of absolute power; He consciously creates diversity and then makes it a part of the divine test. The motif of "the confusion of tongues" is absent; thus, the human weaknesses attributed to God are cleansed.

And the Qur'an directs the effort of building a high tower not to the people, but to the rulers. That is, not the society or humanity, but only the kings had wanted this.

In conclusion, the Qur'an resolves the three-layered dilemma in the "Tower of Babel" legend in a single stroke: it purifies the conception of God from human weaknesses, defines cultural-linguistic diversity as a mercy, and from a historical-scientific perspective, it opens the door to a universal and gradual differentiation instead of a "sudden linguistic rupture." A single correction simultaneously rehabilitates the horizons of theology, sociology, and science; it is a profound confirmation of the Qur'an's "Muhaymin" (overseeing and correcting) quality.

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In the False Torah, a story is told in which Prophet David commands a census, an act that is considered a great sin before God. As punishment for this sin, a plague is sent upon the people of Israel, and 70,000 innocent people lose their lives.

However, the most shocking and profound problem in this narrative is that the two different texts describing who incited David to this sin are diametrically opposed to each other:

The First Account (2 Samuel 24:1): "Again the anger of the LORD was kindled against Israel, and he [the LORD] incited David against them, saying, ‘Go, number Israel and Judah.’"

The Second Account (1 Chronicles 21:1): "Satan stood up against Israel and incited David to number Israel."

These two texts present the perpetrator of the same event as "the LORD" (God) in one and "Satan" in the other. This is not a simple difference in detail, but a profound theological and moral collapse that gives rise to three major crises:

Theological Crisis (The Nature of God): According to the text of 2 Samuel, God Himself incites a prophet to commit a sin and then punishes tens of thousands of innocent people for that sin. This reduces God to the position of being the source (perpetrator) of sin, an unjust and arbitrary being. This makes a conception of a God who is "absolutely good" and "absolutely just" impossible.

Moral and Justice Crisis (Collective Punishment): The death of 70,000 innocent people for the sin of a leader (a sin he was allegedly incited to by God) dynamites the very foundation of divine justice. This paints a picture of divine despotism where the principle of the "individuality of crime" is completely ignored.

Textual Crisis (An Admission of Alteration): It is clear that the author of 1 Chronicles, being disturbed by the phrase "God incited" in 2 Samuel, changed it to "Satan incited." This situation is one of the most concrete proofs of how the text of the Holy Bible was altered (corrupted) by human hands to solve a theological problem. The text, through its own internal contradiction, undermines its own reliability.

Although the Qur'an does not directly narrate this event, it establishes universal principles that fundamentally resolve and correct the three major crises created by this narrative:

1. The Qur'an's Theological Correction: Allah Never Commands Evil.
The Qur'an categorically rejects the idea that God is the source of sin. Incitement to evil and wickedness is solely the work of Satan and the self (nafs).

Surah Al-A'raf, Verse 28: "And when they commit an immorality (fāishah), they say, 'We found our fathers doing it, and Allah has ordered us to do it.' Say, 'Indeed, Allah does not order immorality. Do you say about Allah that which you do not know?'"

This verse refutes the claim in 2 Samuel from its root and exonerates Allah from all evil.

2. The Qur'an's Correction of Justice: Crime and Punishment are Personal.
The Qur'an establishes the principle of the "individuality of crime" as the most fundamental pillar of divine justice. No one can be held responsible for the sin of another.

Surah Al-An'am, Verse 164: "...And no bearer of burdens will bear the burden of another. Then to your Lord is your return..."

This principle makes an injustice such as the destruction of 70,000 innocent people for a leader's sin impossible and resolves the moral crisis in the Torah.

3. The Qur'an's Textual Correction: The Qur'an is a Judge and a Corrector (Muhaymin).
The Qur'an declares that it was sent as a "judge" to correct such contradictions and corruptions that occurred in the books before it.

Surah Al-Ma'idah, Verse 48: "And We have sent down to you the Book (the Qur'an) in truth, confirming the Scripture that came before it and a guardian (muhaymin) over it..."

The fact that the Torah contradicts itself regarding the perpetrator of the same event reveals the wisdom behind why the Qur'an was revealed as a "muhaymin" (overseer, corrector). The Qur'an is the ultimate criterion that declares what the truth is in such moments of crisis.

Conclusion: The narrative of David's census is one of the most profound examples of how the text of the Torah leads to a theological, moral, and textual crisis. Although the Qur'an does not mention this event directly, with the universal principles it lays down, it resolves all three of these crises from their foundation; it saves God from being the source of sin, the prophet from being the instrument of unjust punishment, and justice from being collective oppression. This is proof that the Qur'an is not just a collection of stories, but a profound Furqan (Criterion) that rebuilds the collapsing foundational pillars of a corrupted religion.

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The passage of 2 Kings 2:23-24 in the False Torah (Old Testament) recounts an event that is a moral and theological nightmare, one that deeply shakes the conscience: As the Prophet Elisha was on his way to Bethel, he was mocked by a group of youths (the Hebrew phrase ne'arim qetannim can be translated as "little boys" or "young men"), who jeered, "Go on up, you baldhead! Go on up, you baldhead!" The prophet turned around, looked at them, and cursed them in the name of the Lord. Thereupon, two she-bears came out of the woods and mauled forty-two of these youths.

Whether they were "little children" or "young men," this narrative presents three profound and grievous problems that wound both reason and conscience:

Moral Collapse (Disproportionate Punishment): There is an unacceptable and horrifying disproportionality between the offense committed (verbal mockery) and the punishment administered (a brutal death). This scene depicts not divine justice, but the terror of divine wrath.

The Discrediting of Prophethood: A prophet, who should be an emissary of mercy and guidance, is presented as a vengeful and cruel figure who, instead of showing patience and compassion in the face of mockery from a group of youths, utters a curse that sends them to their deaths. This reduces the office of prophethood to an instrument of fear and vengeance.

Theological Deviation (The Conception of God): God is portrayed as a power who instantly and horrifically endorses a curse uttered out of His prophet's personal anger, thereby legitimizing the slaughter of young people. This depiction is in stark contradiction to His attributes emphasized in the Quran, such as "Al-Halīm" (The Forbearing, The Clement), "Ar-Rahmān" (The Most Merciful), and "Al-'Adl" (The Utterly Just).

Although the Quran does not directly mention this specific event, it fundamentally refutes and corrects the distorted image of the prophet and God that this story creates through the universal and immutable principles it establishes:

 The Quranic Principle: The Prophet's Moral Zenith and Boundless Mercy:
The Quran constructs the character of all prophets as the highest moral paradigm for humanity. They are paragons of compassion who endure, forgive, and pray for their communities even in the face of the harshest insults and attacks.

Surah Al-Qalam, Verse 4: "And you (O Muhammad) are surely on an exalted standard of character."

Surah Āl 'Imrān, Verse 159: "So by mercy from Allah, you were lenient with them. And if you had been rude and harsh in heart, they would have disbanded from about you."

The Quranic Principle: Prayer and Patience, Not Curses, in Response to Insults:
The prophetic model presented in the Quran responds to insults not with curses, but with prayers for guidance. The 950 years during which the Prophet Noah patiently endured the mockery and torment of his people (Surah Al-'Ankabūt, 29:14) is a historical affirmation of this principle. The pinnacle of this morality is the Prophet Muhammad praying for the forgiveness and guidance of the people of Ta'if even as they stoned him. Prophets prioritize the well-being of the divine message, not their personal honor.

The Quranic Principle: Divine Justice and the Legitimate Limits of Punishment:
According to the Quran, divine punishment (destruction) is not enacted for childish taunts or personal insults, but rather as a result of a conscious, obstinate, and oppressive collective denial of the clear proofs brought by a prophet. Allah never wrongs His servants, and every individual is responsible for their own deeds.

Surah Yūnus, Verse 44: "Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves."

Conclusion: The Quran, without directly referencing the story of Elisha in the Torah, mends the three-layered moral and theological collapse it creates through its universal principles. In doing so:

It elevates the prophet from a wrathful avenger to a patient messenger of mercy.

It restores God from a power that endorses His prophet's fury to His rightful position as the Absolutely Just and Infinitely Merciful.

It shifts the moral principle from the barbarity of "death for an insult" to the virtue of "patience with ignorance, justice for oppression."

This stands as one of the most striking examples of the Quran being a Furqān (The Criterion) that not only corrects a specific historical error but also reconstructs the moral and theological foundation of a distorted religion in a manner that satisfies both conscience and reason.

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The Allegation in the Bible (1 Kings 11:4-8): According to this text, in his old age, Solomon, under the influence of his many foreign wives, worshipped their gods, built temples for them, and his heart turned away from the Lord. This constitutes shirk (associating partners with God), the gravest sin that can be attributed to a prophet.

"As Solomon grew old, his wives turned his heart after other gods... Solomon... followed Ashtoreth... Chemosh... and Molek."

The Quran's Definitive Correction (Al-Baqarah 2:102): The Quran rejects this great slander in clear and definitive terms. It states that Solomon never fell into disbelief (kufr—denial or shirk), but that the ones who disbelieved were the devils who taught magic to people. Thus, it exonerates the prophet and reveals that the source of the slander is satanic teachings.

"...It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic..."

The Importance of the Correction: The Quran categorically rejects the claim that a prophet, one of the greatest champions of tawhid (divine oneness), fell into shirk. This is not merely about clearing an individual's name but also about preserving the principle of "adherence to tawhid," which is the foundational pillar of the institution of prophethood.

2. The Slander of Ruling Through Magic and Sorcery

The Allegation in Jewish Tradition (Talmud and Midrash): In Jewish oral tradition and some mystical texts, legends are widespread alleging that Solomon's power came from a magical ring or secret knowledge (magic), and that he controlled jinn through these means. This attributes his power less to divine grace and more to dubious and dark arts.

The Quran's Correction (An-Naml 27:15-16, Saba 34:12): The Quran states that the source of Solomon's power was not magic or sorcery, but rather the "ilm (knowledge)" bestowed upon him by Allah and the beings "made subservient" to him. The jinn, the wind, and animals served him not through magic, but by Allah's command.

"And We had certainly given David and Solomon knowledge (ilm)..." (An-Naml, 15)

"And to Solomon [We subjected] the wind... And of the jinn were those who worked for him by the permission of his Lord." (Saba, 12)

The Importance of the Correction: The Quran purifies Solomon's extraordinary dominion from any satanic or dark power, redefining it entirely as a divine grace, a miracle, and a gift. This draws a clear line between a miracle and magic.

3. The Slander that Luxury and Wealth Distracted Him from Allah

The false Torah's Indirect Allegation (1 Kings 11): The Torah attributes the cause of Solomon's fall into shirk to worldly weaknesses such as excessive wealth and his marriage to numerous foreign women. This carries the implication that wealth and dominion are negative elements capable of leading even a prophet astray.

The Quran's Correction (Sad 38:30-40): The Quran presents Solomon's wealth and dominion not as a cause for sin but, on the contrary, as an answer to his prayer and a result of his deep devotion to Allah. Even in an incident where it is narrated that he was distracted by his horses and missed a prayer, he immediately turns to Allah with great remorse upon realizing his mistake. His dominion was not something that distanced him from Allah, but a blessing that prompted him to be grateful to Allah.

"What an excellent servant he was! Indeed, he was one who repeatedly turned back [to Allah]." (Sad, 30)

"[Solomon] said, 'My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower (Al-Wahhab).'" (Sad, 35)

The Importance of the Correction: The Quran reflects the Islamic worldview: wealth and dominion obtained through lawful (halal) means are not a curse or a cause for sin, but rather a blessing and a means of drawing closer to Allah when one is grateful. The Quran transforms Solomon from a figure who succumbs to worldly pleasures into a model of a "grateful servant" who seeks and uses his dominion in the way of Allah.

4. The Slander that the Jinn Knew the Unseen

The Allegation in Widespread Legends: Legends woven around the story of Solomon have popularized the belief that the jinn who served him knew the ghayb (the unseen, the future).

The Quran's Correction (Saba 34:14): The Quran demolishes this belief with a very striking incident. Prophet Solomon dies while leaning on his staff, but the jinn, unaware of his death, continue toiling in their arduous labor. Only when a creature of the earth (dabbat al-ard) gnaws at his staff, causing it to break and Solomon to fall, do they realize he is dead. Following this event, the Quran imparts a clear lesson.

"...And when he fell, it became clear to the jinn that if they had known the unseen (ghayb), they would not have remained in the humiliating torment (of hard labor)."

The Importance of the Correction: This verse not only corrects a legend but also establishes a fundamental theological principle: No one knows the unseen except Allah—neither jinn nor any other being. The Quran uses the event of Solomon's death as an occasion to close this major door to shirk (associating partners with God).

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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#msg439152

https://www.miracles-of-quran.com/noah.html

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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.

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Another important example is how the Holy Qur'an explains that monasticism and complete withdrawal from the world are entirely wrong and non-religious practices.

In many religions and philosophies, the path to spiritual perfection has been seen as complete withdrawal from worldly life, its blessings, and especially from marriage and sexual life. This "celibacy," these pagan practices (monasticism), or the concept of "asceticism" have been institutionalized in Christianity and some other religions.

In contrast, the Holy Qur'an describes this extreme approach as a "later invention" contrary to human nature (fitrah) and instead presents a balanced model of life between this world and the hereafter.

Particularly in Catholic and Orthodox Christianity, it is essential for priests, nuns, and monks not to marry (vow of celibacy). This view is based on the assumption that sexual life and starting a family are of a "lower" status that prevents a person from fully dedicating themselves to God.

This practice is based on the interpretation of certain passages in the apocryphal Gospels (for example, the statement in Matthew 19:12, "there are those who have made themselves eunuchs for the sake of the kingdom of heaven," or Paul's preference for celibacy over marriage in 1 Corinthians 7).

The consequences of this understanding:

Contradiction to Human Nature (Fitrah): The most fundamental human and biological desires, such as getting married, starting a family, and procreation, are suppressed. This situation has historically paved the way for many psychological problems and even sexual abuse scandals in monasteries.

Denigrating the World/Our Universe of Trial and Self-Torment: Worldly life, its blessings, and beauties are seen as an obstacle to spirituality and something "evil." Salvation becomes possible by escaping from the world.

Creation of an Elite Spiritual Class: The clergy, who do not marry and dedicate themselves entirely to religion, are considered spiritually superior to the ordinary married laity.

Unfortunately, these pagan, suffering-focused practices have insidiously infiltrated many religions. Deviations like communism are also part of spiritualism, i.e., paganism, and wealth is therefore also forbidden in false books and teachings.

However, the Holy Qur'an defines monasticism as an innovation (bid'ah) that people invented themselves to please Allah, but which they failed to practice rightly, and it does not approve of it. Instead, it proposes a balanced model that involves legitimately enjoying the blessings of worldly life while not forgetting the responsibilities of the hereafter.

a) Monasticism is a Human Invention: The Qur'an states that the monasticism practiced by Christians is not a command from Allah, but their own invention.

"...But the monasticism which they invented for themselves, We did not prescribe for them. (They invented it) only to seek the pleasure of Allah, but they did not observe it with the right observance..." (Surah Al-Hadid, 27)

b) Worldly Blessings are Lawful (Halal) and Marriage is Encouraged: The Qur'an condemns forbidding the beautiful blessings that Allah has created for His servants.

Marriage, on the other hand, is a blessed institution described as the tradition (sunnah) of the prophets and a source of love and tranquility (sakinah).

"Say: 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?'..." (Surah Al-A'raf, 32)
"And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love (mawaddah) and mercy between your (hearts)..." (Surah Ar-Rum, 21)

c) The Prophets are Examples Living Within Society: The prophets of Islam did not withdraw into monasteries and isolate themselves from society. They married, had children, engaged in trade, governed states, some became very wealthy, and lived their lives fully integrated into society, serving as examples for people. This shows that spirituality is to be sought within life.

"And indeed We sent messengers before you, and We gave them wives and children..." (Surah Ar-Ra'd, 38)

The Holy Qur'an commands not the suppression of the most basic biological and psychological needs of human beings, but living them within a legitimate and moral framework. This protects the mental health of both the individual and society.

Establishing a Balance Between This World and the Hereafter: The path of Islam, that is, the path presented by all the prophets, is a balanced path that involves both fulfilling worldly responsibilities and not forgetting the hereafter.

In Islam, everyone—whether married or single, rich or poor—is equal in their servitude to Allah. Superiority is not determined by choosing a certain lifestyle, but only by taqwa (consciousness of responsibility towards Allah). This eliminates a privileged spiritual aristocracy like a clerical class.

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Another beautiful example of this is how the slander against the prophet Lot in the forged Torah is corrected by the Holy Qur'an, and the truth of the matter is explained in the verses of the Qur'an:

One of the ugliest slanders in the forged Torah is directed at Lot, a messenger of God. In this book of tradition, it is narrated that after Lot's people were destroyed, he committed incest with his own daughters while intoxicated:

Genesis 19:31-36 narrates that Lot's daughters, thinking there were no other men left to continue their lineage, made their father drunk and lay with him. From this incestuous relationship, it is claimed that the Moabite and Ammonite peoples, enemies of the Israelites, were born.

This narrative portrays a prophet as weak, lacking in will, a drunkard, and a committer of one of the greatest sins. It is thought to be a politically motivated smear story fabricated to denigrate Israel's neighboring and rival nations. It is against reason and religion for a messenger of God to fall into such a state.

The Qur'an, however, refutes this terrible slander from its very root and reveals Lot's true identity as a chaste, resolute, and honorable prophet:

Al-Anbiya 21:74-75: "And to Lot We gave judgement and knowledge, and We saved him from the city that was committing wicked deeds. Indeed, they were a wicked, rebellious people. And We admitted him into Our mercy. Indeed, he was of the righteous."
Al-An'am 6:86: "And Ishmael and Elisha and Jonah and Lot - and all [of them] We preferred over the worlds."

In the Qur'an, Lot is a monument of morality, a messenger who struggled to save his people from perversion and who put his own life on the line to protect the other messengers (angels) who came as guests. His offering of his daughters to them in marriage was a final, desperate attempt to turn them away from their perversion and back to a legitimate and natural path; this demonstrates his moral superiority. The Qur'an narrates the salvation of Lot and his believing family (except for his wife) and concludes the story there, preserving his honor. It never gives place to slanders such as drunkenness, incest, or the cave incident.

Thus, the Holy Qur'an cleanses this great slander cast upon a messenger of God and conveys the true information to us. It is once again seen that the true life stories and practices (Sunnah) of the messengers are found only and solely in the Qur'an.

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The Holy Quran's absolute prohibition of suicide also corrects a major error found in the prevalent false Gospels. This is because the false Gospels narrate or claim that some messengers departed from the world through a dishonorable act that can be interpreted as suicide.

Quranic verses forbid suicide:

"And do not kill yourselves. Surely, Allah is Most Merciful to you. And whoever does this in aggression and injustice, We will cast him into a Fire. And that is easy for Allah." (An-Nisa, 29-30)

Furthermore, the verses that state that taking a life is a major sin are also, at the same time, verses that prohibit suicide.

The act of suicide, which Allah defines as one of the greatest sins, is an indication of losing hope in life and rebelling against the Creator's decree. In the corrupted texts of the Torah and the Gospel, however, the lives of some key figures end with acts that, by modern definition, can be interpreted as "suicide." The Quran rejects such narratives and implications, preserving the innocence and honorable stance of the prophets and righteous servants.

1. Problematic Narratives in the Corrupted Texts

a) Samson: Mass Murder and Suicide
Samson, as described in the Book of Judges in the false Torah, is introduced as a "Nazirite" (a dedicated person) endowed with extraordinary strength by God to save Israel from the Philistines. At the end of the story, with his eyes gouged out and enslaved, Samson is a prisoner in the Philistines' temple. Praying to God for one last burst of strength, he pulls down the temple pillars, killing himself along with thousands of Philistines.

The false Torah's narrative: "And Samson said, 'Let me die with the Philistines!' Then he pushed with all his might, and the temple fell on the rulers and on all the people who were in it. So the dead whom he killed at his death were more than those whom he had killed in his life." (Judges 16:30)

Although this act is presented as heroism, by definition, it is a suicide attack.

b) King Saul (Talut): Suicide as a Dishonorable Escape
Saul (Talut in the Quran), the first king of Israel, is defeated in his final battle against the Philistines. Wounded, he fears being captured and humiliated by the enemy. He orders his armor-bearer to kill him, but when the armor-bearer refuses, he falls on his own sword and commits suicide.

The false Torah's narrative: "Saul said to his armor-bearer, 'Draw your sword and run me through with it, or these uncircumcised fellows will come and run me through and abuse me.' But his armor-bearer was terrified and would not do it; so Saul took his own sword and fell on it." (1 Samuel 31:4)

This is a king ending his life in despair and dishonor.

c) The Crucifixion of Jesus: Interpreted as a Voluntary Suicide
According to Christian theology, the crucifixion of Jesus was not an instance of him being a passive victim. He knew this fate beforehand and voluntarily surrendered himself to death to atone for humanity's sins. According to some commentators, this is a planned act of "suicide by proxy" for a divine purpose. Despite having the opportunity to escape or be saved, he knowingly went to his death.

2. The Holy Quran's Narration of the True Events: The Sanctity of Life and an Honorable End

The Quran fundamentally rejects such narratives. The messengers of Allah and His righteous servants do not lose hope even in the most difficult moments; they take refuge in Allah and maintain an honorable stance. Suicide is entirely contrary to the spirit of the Quran.

a) The Authority to End Life Belongs Solely to Allah: The Quran defines taking one's own life as one of the greatest sins. Life is a trust from Allah, and the authority to end it belongs only to Him.

"And do not kill yourselves. Indeed, Allah is to you ever Merciful." (Surah An-Nisa, 29)

b) The Correct Account of Talut (Saul): The Quran introduces Talut as a knowledgeable and powerful commander chosen by Allah. His struggle against Jalut (Goliath) is narrated as a victory of faith and patience. There is not the slightest implication that he committed suicide at the end of the story. The narrative concludes with victory and David killing Goliath. The Quran corrects the story and brings it to its proper, honorable conclusion by narrating a victory won through faith, not the dishonorable suicide of a king. (See Surah Al-Baqarah, 246-251)

c) The Rescue of Jesus: The Quran completely rejects the idea of Jesus's "voluntary death" or "divine suicide." On the contrary, it states that Allah saved His messenger from the trap of his enemies, protected him from a humiliating death, and raised him to Himself (Surah An-Nisa, 157-158). This is not a story of defeat and death, but a story of divine salvation and victory.

The Importance of the Correction:

The Psychological Strength of Prophets and the Righteous: The Quran teaches that a person who believes in Allah will not lose hope even under the harshest conditions and will not resort to an act of helplessness and rebellion like suicide. They are exemplars of patience, trust in God (tawakkul), and honorable struggle.

Emphasis on Divine Justice and Protection: Allah does not abandon His messengers and servants who serve Him faithfully, leaving them to die dishonorably at the hands of their enemies or by their own hands. He protects them, exalts them, and grants them an honorable life.

Reinforcement of the Principle of the Sanctity of Life: This correction by the Quran shows how precious and sacred life is, and that even the greatest heroes are obliged to respect this sanctity. Concepts like "suicide for a cause" find no place in the spirit of Islam.

In conclusion, by cleansing the implications of suicide found in the corrupted texts, i.e., the false Gospels, the Quran declares that a self submitted to Allah will never fall into despair and will preserve its honor under all circumstances, and that Allah will never forsake His faithful servants.

In short, no messenger or prophet has ever acted against their own health or life. On the contrary, they always chose the path of life, struggle, trusting in Allah, and seeking refuge in Him. A Muslim strives to protect not only their own life but the lives of all people, and to save lives:

Surah Al-Ma'idah, Verse 32: "Because of that, We decreed for the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely."

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The Holy Quran, in its narratives concerning angels, corrects the market of Bibles by revealing the truth to us.

In the "false Gospels," angels are sometimes portrayed to be so human-like that they are attributed with purely human characteristics such as making mistakes, eating, drinking, and even engaging in sexual relations. They are also sometimes confused with jinn. These accounts contain elements that are contrary to the true nature of angels. The Quran corrects this fundamental theological error and presents the true essence of angels clearly and precisely.

Angels Eating: The Book of Genesis describes three visitors to the Prophet Abraham eating the meal that was offered to them.

The False Torah Narrative: "He had a calf prepared... Then he brought curds, milk, and the calf that had been prepared, and set it before his guests. As they ate, he stood near them under the tree." (Genesis 18:7-8)

Angels (or Beings Claimed to be Sons of God) Having Sexual Relations with Women: In one of the most controversial and mythological passages of the Book of Genesis, it is recounted that the "sons of God" (according to the majority of commentators, angels) married human women and had children with them. It is claimed that these unions gave birth to giants called "Nephilim."

The False Torah Narrative: "The sons of God saw how beautiful the human women were, and they married the ones they chose... The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the human women and had children by them." (Genesis 6:2-4)

The theological problems created by this narrative are as follows:

It attributes gender (male) and sexual desire to angels.

It implies that angels can rebel and disrupt Allah's order.

It opens the door to stories from pagan mythologies (like those of demigods) by suggesting the existence of a half-angel, half-human hybrid race.

The Quran's Definite and Clear Correction

The Holy Quran rejects all such mythological and anthropomorphic (human-like) descriptions.

Angels Do Not Eat: The Quran, in its account of the Abrahamic narrative, directly corrects this error found in the false Torah. Although the angels appeared in human form, they did not reach for the food placed before them. This situation enabled Abraham to realize that they were angels.

The Holy Quran's Account: "When he [Abraham] went to his family and brought a fatted calf [roast]. He placed it before them and said, 'Will you not eat?' (When they did not eat,) fear fell upon him because of them. They said, 'Do not be afraid!' and they gave him glad tidings of a knowledgeable son." (Surah Adh-Dhariyat, 26-28)

This is a perfect example of how the Quran takes a narrative and provides a theological correction.

Angels Have No Gender or Desires: The Quran vehemently rejects the idea of angels having a gender, especially the polytheistic belief that they are "female." It states that they are beings beyond such human categories, being neither male nor female.

"And they made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned." (Surah Az-Zukhruf, 19)

Their only "desire" is obedience and service to Allah.

The Correct Understanding of the Harut and Marut Narrative: The Quranic story of the two angels named Harut and Marut being sent down to Babylon (Surah Al-Baqarah, 102) is sometimes misinterpreted and associated with the "fallen angel" myth. However, the Quran explicitly states that they were sent as agents to test people, not to commit sins. Even while teaching magic to people, they gave this warning: "We are only a trial, so do not disbelieve!" This shows that they were not rebels overcome by lust but obedient agents carrying out a difficult test by Allah's command.

The Importance of the Correction:

Purifying Monotheism from Paganism: The Quran completely purifies the religion of the One God from pagan and mythological stories like the merging of angels and humans. The categories of beings (angels, jinn, humans) are clear and do not mix.

Reliability of Revelation: If angels had the potential to fall into sins like rebellion, the reliability of Gabriel, who brought the revelation, could be questioned. The Quran affirms their absolute innocence, guaranteeing the purity of the message from Allah.

Nature and Purpose: The Quran teaches that every being is created according to its own nature and purpose. The duty of angels is service and messengership; this order cannot be corrupted through methods like hybridization.

The beings described in the false Gospels, who came from the sky, may have been another race that used technology and came from an extraterrestrial source. However, in these human-written books, these beings were sometimes confused with angels and sometimes with God.

In contrast, the Holy Quran, by purifying angels from human weaknesses and false roles, restores them to their rightful, exalted position as innocent and obedient messengers of Allah. It once again presents the true state of events and the true information. Humans or other created beings are never confused with angels or God. Sanctity is not attributed to created beings. When the Quran speaks of a human, it is truly a human being that is being discussed. Similarly, when the Quranic verses speak of angels, jinn, other races, or the Almighty Allah, they provide a perfectly correct and clear description.

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Another excellent example of these corrections is the stipulation that clergy or other individuals do not have the authority to declare things forbidden (haram) or permissible (halal), or to issue religious rulings in the name of God:

Throughout history, humanity has produced a "clerical class" that acts as an intermediary between people and God, claiming special authority and, over time, establishing itself as an authority. The Qur'an fundamentally rejects this clerical system and the deification of religious figures, defining it as shirk (associating partners with Allah). The religion in the Qur'an is a system of direct and unmediated submission; in this system, every individual communicates directly with God, judgment belongs to Allah alone, and titles such as "imam" do not constitute a sacred class.

The Role of Rabbis in the Falsified Torah: The falsified Torah defines a special status for priests (Kohanim) from the lineage of the Levites. Over time, this structure evolved into the class of rabbis, who held the authority to interpret the Torah and, more importantly, the Talmud, which is the "oral tradition."

The interpretations (ijtihad) of the rabbis became as binding as revelation itself, introducing countless non-existent rules and details into the religion. The populace was made dependent on the interpretations of rabbis rather than the Torah to understand their faith.

The Role of Priests in Post-Gospel Christianity: Although the falsified Gospels show that Jesus himself harshly criticized the religious figures of his time (Pharisees and scribes) (Matthew 23), the institutionalized church rebuilt the very structure that was criticized, with figures like priests, bishops, and the Pope.

This class was granted divine powers, such as forgiving sins in the name of God (confession), interpreting sacred texts on behalf of the people (infallibility), and determining what is permissible and forbidden (council decisions). An ordinary believer could neither be cleansed of their sins nor be sure of understanding their religion correctly without the mediation of a priest.

In both of these models, the clergy ceased to be "teachers" who delivered Allah's message to the people and instead transformed into authorities who owned the message and held a monopoly on its interpretation, elevating themselves to the position of indispensable intermediaries between Allah and the people.

Error and Deviation: Associating Partners with Allah in Judgment

The clerical classes in other religions (e.g., rabbis, priests) have assumed the authority to impose prohibitions not found in God's book or to change the rulings He has established. The Qur'an describes this act as taking these religious figures as lords (rabb) besides Allah.

The Holy Qur'an's Identification and Rejection of Clergy:

The Qur'an clearly identifies this deviation among the People of the Book:

"They have taken their scholars and their monks as lords besides Allah..." (Surah At-Tawbah, 31)

The Holy Qur'an itself explains what this act of "taking them as lords" means: it is to usurp from Allah the authority to determine what is lawful and what is unlawful. The Qur'an declares that this authority belongs solely to Allah and that people cannot arbitrarily invent prohibitions:

"And do not say about what your tongues assert of untruth, 'This is lawful, and this is unlawful,' to invent falsehood about Allah..." (Surah An-Nahl, 116)

"Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?'" (Surah Al-A'raf, 32)

These verses reveal how clergy have claimed "lordship" by imposing prohibitions not found in God's book (such as clerical celibacy, arbitrarily forbidding certain foods, etc.) or by altering Allah's rulings. According to the Qur'an, judgment belongs solely and exclusively to Allah.

"The judgment (al-hukm) is for none but Allah." (Surah Yusuf, 40)

The Qur'an's Solution: Unmediated Religion and the True Meaning of the Word "Imam"

The Qur'an dismantles this clerical system and establishes in its place a concept of religion where every individual is directly responsible. In this understanding, there is no professional, salaried "imam" class with special privileges as we understand it today.

What does "Imam" mean in the Qur'an?

The Qur'an uses the word "imam," but never to describe a sacred clerical class. Its meanings in the Qur'an are as follows:

A leader, guide, or role model: Abraham was made an "imam" (leader) for humanity (Al-Baqarah, 124). Righteous people pray, "and make us an imam (leader) for the righteous" (Al-Furqan, 74). This refers to moral and spiritual leadership, not a professional office.

A book or a guide: The Qur'an describes the book of Moses as an "imam" (a guide) (Hud, 17). It also states that on the Day of Resurrection, every community will be called forth with its "imam" (its book/record of deeds) (Al-Isra, 71).

Why is there no clerical class/clergy in the religion of the Qur'an?

The Qur'an invites every individual to personally read, understand, and reflect upon the book. A person is not condemned to rely on an intermediary or an "official interpretation" to understand it.

"Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts?" (Surah Muhammad, 24)

Unmediated Repentance and Prayer: There is no concept of confessing to a clergyman for the forgiveness of sins or seeking his intercession; indeed, this is shirk. The door of repentance is open directly to Allah for every individual.

"Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins...'" (Surah Az-Zumar, 53)

The Qur'an values knowledge and scholars, stating that "those who know and those who do not know are not equal" (Az-Zumar, 9). However, this does not establish a clerical system that monopolizes knowledge within a specific class distinguished by special attire and titles. Knowledge is a virtue accessible to every sincere servant who seeks it.

The Importance of This Correction:

This correction liberates religion from the monopoly of interpretation by a specific group, from being a tool of exploitation, and from being a means of establishing authority.

Preserving Tawhid (the Oneness of Allah): It preserves the purest form of monotheism by preventing the usurpation of divine powers such as making rulings, determining halal and haram, and forgiving. Associating partners with Allah is the greatest sin, and this path is blocked from the very beginning.

Liberating Reason and Individual Conscience: The model of the Qur'an encourages every individual to move beyond being a passive member of a "community" and to become an active and responsible "believer" who learns their religion directly from Allah's book, using their own reason and conscience.

In conclusion, the Holy Qur'an demolishes all systems that deify clergy and place religion under the monopoly of a clerical class, returning religion to its rightful owner, Allah, and to the reason and conscience of each individual. There is no place in religion for clergymen known by titles such as rabbis, priests, imams, or sheikhs. Indeed, such priestly classes are of pagan origin.

And let us remember again, for today, the sole source of the religion of Islam is the Qur'an:

https://www.answering-christianity.com/blog/index.php?topic=3784.0

[Emre_1974tr]

One of the most fundamental principles of the belief in Tawhid (the oneness of God) is not to associate partners with Allah and not to worship any entity other than Him. As a reflection of this principle, a prohibition on "idols" was established. However, the distorted Torah falls into a deep internal contradiction on this matter: on one hand, it forbids the making of any kind of image in absolute terms, while on the other, it commands, by God's own order, the making of angel (Cherubim) statues in the most sacred part of the temple. The Qur'an corrects this confusing contradiction by clarifying the target of the prohibition and drawing a clear line between an "idol" (object of worship) and a "work of art/ornamentation."

1. The Error in the Distorted Torah: A Self-Contradictory Prohibition

In the Old Testament, two opposing and incompatible commands regarding the prohibition of images stand side by side:

The Absolute Prohibition: The second of the Ten Commandments strictly forbids making a statue or image of any being.

"You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them." (Exodus 20:4)

The Command to Make Images: However, the same Torah, in other places, commands by God's own order the making of angel (Cherubim) statues and various figures for the Ark of the Covenant and Solomon's Temple.

"Make two cherubim of hammered gold at the ends of the cover." (Exodus 25:18)
(In Solomon's Temple) "In the inner sanctuary he made two cherubim of olive wood, each ten cubits high... He carved carvings of cherubim, palm trees, and open flowers." (1 Kings 6:23-29)

The unavoidable contradiction this creates is this: If making any kind of image is forbidden, why did God command that images be made in His own temple? This shows either that the prohibition was not absolute or that there is a clear inconsistency within the text.

2. The Qur'an's Clear and Consistent Correction

The Qur'an resolves this knot by shifting the focus of the prohibition from the act of "making an image" to the act of "worshipping an image."

A) The Absolute Prohibition is Directed at Idols, Not Art:
All prohibitive statements in the Qur'an are not directed at the words for "statue" (timsâl) or "image," but directly at objects with a purpose of worship, such as an "idol" (sanam/asnâm) or "stones erected for worship" (ansâb).

(Abraham said,) "What are these statues (tamâthîl) to which you are so devoted?" (Al-Anbiyâ 21:52)
"O you who have believed, indeed, intoxicants, gambling, stone altars [idols], and divining arrows are but defilement from the work of Satan, so avoid it..." (Al-Mâ'idah 5:90)

The target of the Qur'an is not the artistic existence of an object, but the attribution of divinity to it and its transformation into an object of worship.

B) Representational Images Not for Worship are Legitimate:
The Qur'an presents this principle most clearly in the story of Prophet Solomon. Among the blessings given to him, "statues" (tamâthîl) are mentioned, and this is not a reason for condemnation but a cause for gratitude.

"They (the jinn) made for him (Solomon) what he willed of sanctuaries, statues (tamâthîl), basins as large as reservoirs, and stationary kettles. [We said], 'Work, O family of David, in gratitude.' And few of my servants are grateful." (Saba 34:13)

This verse resolves the contradiction in the Torah. If a statue is made for the purpose of art or ornamentation and is not worshipped, it is legitimate. The problem is not in "making" but in "worshipping."

Two Qur'anic Principles that Complete the Framework:

Ornamentation and Beauty are Lawful: The Qur'an rejects the act of forbidding the beauties and adornments that Allah has created for His servants. Art and aesthetics are legitimate as long as they do not contain elements of polytheism (shirk).

"Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?'" (Al-A'râf 7:32)

Worship is for Allah Alone: The fundamental principle of Tawhid is that worship must be directed solely to Allah, not to any intermediary or object. This principle excludes any kind of image or object from the domain of worship.

Summary:

The distorted Torah falls into an internal inconsistency by, on one hand, absolutely forbidding all images, and on the other, placing sacred figures at the heart of the temple. The Qur'an corrects this contradiction by making a clear distinction between an idol (object of worship) and a work of art (ornament/representation). While it strictly forbids idols, it places representational images made for art/ornamentation on a legitimate footing through the example of Prophet Solomon. The target of the prohibition is not the "statue itself" but the act of "deifying the statue." Thus, the Qur'an establishes a rational and consistent principle that preserves the essence of Tawhid without declaring culture, art, and aesthetics to be invalid.

[Emre_1974tr]

Cleanliness (purification) is a fundamental part of the religion. However, the false Torah has drowned this fundamental principle in overly complex and burdensome rituals that paralyze daily life, harm human dignity, and impose an economic burden. Even natural biological states have been branded as "uncleanness," leading to social exclusion. The Qur'an completely eliminates this ritual slavery, placing cleanliness within an enlightened framework that is in harmony with human nature (fitra), practical, facilitating, and protective of human dignity.

1. The Error in the false Torah: Ritualism That Complicates Life
Books like Leviticus and Numbers tie simple biological and social situations to burdensome religious ceremonies and practices of isolation:

Menstruation and Social Seclusion: A menstruating woman is considered "unclean" for seven days. Not only she, but every bed she touches, every object she touches, and even every person who touches her also becomes "unclean." To become clean, after waiting for days, she must present an offering (two turtledoves or pigeons) (Leviticus 15). This both socially isolates the woman and places a psychological and economic burden on her.

Sexual Intercourse and Other Bodily Fluids: The couple or the man being considered "unclean" until evening after sexual intercourse or the emission of semen, and the constant obligation to wash, turns the most natural aspect of marriage into a ritualistic burden (Leviticus 15).

Touching a Corpse and Disease: A person who touches a corpse is considered "unclean" for seven days and must perform a purification ritual with a special mixture of ash and water (Numbers 19). A person with a skin disease (leprosy) is declared "unclean," excluded from the community, and forced to constantly shout, "Unclean, unclean!" (Leviticus 13).

The fundamental problems with this system are excessive ritualism, social exclusion, economic burden, and the creation of a perception of "uncleanness" that is contrary to human nature.

2. Holy Qur'an's Facilitating and Human-Centered Correction

The Qur'an abolishes all these complex and dignity-harming rituals, tying cleanliness to simple, rational, and merciful principles.

1. Menstruation: Not Seclusion, but Privacy
The Qur'an defines menstruation not as "uncleanness" but as a state of "discomfort" (eza). Instead of isolating the woman during this period, it only commands abstention from sexual intercourse.

"They ask you about menstruation. Say, 'It is a discomfort, so keep away from women during menstruation and do not approach them until they are pure...'" (Al-Baqarah 2:222)

→The woman continues her social life, nothing she touches becomes unclean, and she is not required to offer a sacrifice.

2. Janabah (Ritual Impurity): Ghusl (Washing) is Sufficient
Purification after sexual intercourse or the emission of semen is simple and clear: washing the entire body (ghusl).

"And if you are in a state of janabah, then purify yourselves (by washing your whole body)." (Al-Ma'idah 5:6)

 There are no rituals like priests, sacrifices, or waiting until evening.

3. The Core Principle: "Allah Intends for You Ease and Does Not Intend for You Hardship"
The Qur'an repeatedly emphasizes the fundamental philosophy behind all its rulings: the purpose of religion is not to complicate life, but to make it easier.

"Allah intends for you ease and does not intend for you hardship." (Al-Baqarah 2:185)

"He... has not placed upon you in the religion any hardship." (Al-Hajj 22:78)

"Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you." (Al-Ma'idah 5:6)

4. If There Is No Water, There Is a Solution: Tayammum
The most brilliant example of the Qur'an's facilitating spirit is tayammum (dry ablution). In situations where water cannot be found or used, a symbolic purification with clean earth is sufficient.

"...And if you find no water, then seek clean earth and wipe over your faces and your hands with it..." (Al-Ma'idah 5:6)

 This shows that under no circumstances does worship become impossible, and that the religion is flexible and merciful.

5. The Protection of Human Dignity
In the system brought by the Qur'an, no one—not a menstruating woman, a sick person, or a person in a state of janabah—is branded as "unclean," excluded from society, or forced to shout "I am unclean!" Because in the sight of Allah, "We have certainly honored the children of Adam" (Al-Isra 17:70).

Summary:
The corrupted Torah has transformed cleanliness into a complex web of rituals that exhausts, stigmatizes, and economically exploits people. The Qur'an dismantles this system from its roots, returning cleanliness to its original and natural essence:

Instead of complex rituals, it introduces simple and practical solutions (ghusl, wudu, tayammum).

Instead of social seclusion and stigmatization, it protects human dignity and privacy.

Instead of burdensome prohibitions, it centers on the principle that "Allah intends ease."

Thus, the Qur'an fundamentally corrects the understanding of cleanliness found in the Torah, which condemns humanity to ritual slavery. It places cleanliness within a framework that is compatible with reason, human nature, and human dignity, making religious life practicable.