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THE BIBLE | TRINITY & JESUS | CRUCIFIXION vs CRUCIFICTION | HISTORY | CANONS | REBUTTALS / Re: The Qur'an corrects the mistakes of the false Injeel/Torah
« on: July 14, 2025, 08:14:45 PM »
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.
****
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.
****
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.
****
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.
****
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).
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.
****
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.
****
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.
****
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.
****
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).