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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: August 09, 2026, 06:50:15 PM »
Stating that clergy or other people do not have the authority to declare things halal (lawful) or haram (unlawful) or to issue religious judgments in the name of God is another beautiful example of these corrections:
Throughout history, humanity has produced a “clergy class” that claims to have special authority, acting as intermediaries between people and God, and establishing themselves as authorities over time. The Qur’an fundamentally rejects this clerical system and the deification of religious leaders, characterizing it as shirk (associating partners with Allah). Religion in the Qur’an is a system of direct submission without intermediaries; in this system, every individual communicates directly with God, judgment belongs solely to Allah, and titles like “imam” do not constitute a holy class.
The Role of Rabbis in the Fabricated Torah: The fabricated Torah defines a special status for priests descending from Levi (Kohanim). Over time, this structure evolved into a class of rabbis who held the authority to interpret the Torah and, more importantly, the “oral tradition” known as the Talmud. The interpretations (ijtihads) of the rabbis became as binding as the revelation itself, introducing countless rules and details into the religion that did not originally exist. The public was left dependent on the rabbis’ interpretations rather than the Torah to understand religion.
The Role of Priests in Post-Gospel Christianity: Although the fabricated Gospels show Jesus personally criticizing the religious scholars of his time (Pharisees and Scribes) in the harshest terms (Matthew 23), the institutionalized Church rebuilt the very structure he criticized through figures like priests, bishops, and the Pope. This class was granted divine powers such as forgiving sins on behalf of God (confession), interpreting sacred texts on behalf of the people (infallibility), and determining what is halal and haram (council decisions). An ordinary believer could neither be cleansed of their sins nor be sure they understood the religion correctly without the mediation of a priest.
In both models, religious leaders ceased to be “teachers” delivering God’s message to the people and turned into authorities who owned the message, held a monopoly on interpretation, and elevated themselves to an indispensable intermediary position between God and the people.
The Error and Deviation: Associating Partners with Allah in Legislation Clergy classes in other religions (e.g., rabbis, priests) assumed the authority to impose prohibitions not found in God’s book or to change the judgments He established. The Qur’an defines this action as taking religious leaders as “lords” (rabb) besides Allah.
The Holy Qur’an’s Determination and Rejection of Clergy: The Qur’an clearly identifies this deviation among the People of the Book: “They have taken their scholars and monks as lords besides Allah…” (Surah At-Tawbah, 31)
The Holy Qur’an explains what this act of “taking them as lords” means: It is taking the authority to determine what is halal and what is haram out of Allah’s hands. The Qur’an declares that this authority belongs solely to Allah and that humans 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 [lawful] things of provision?’” (Surah Al-A’raf, 32)
These verses reveal how religious leaders claimed “lordship” by imposing prohibitions not found in God’s book (such as celibacy for clergy, arbitrarily banning certain foods, etc.) or by changing Allah’s judgments. According to the Qur’an, judgment belongs only and exclusively to Allah. “The judgment (al-hukm) is only for Allah.” (Surah Yusuf, 40)
The Qur’an’s Solution: Direct Religion and the True Meaning of “Imam” The Qur’an demolishes this clerical system and establishes a religious understanding where every individual is directly responsible. In this understanding, there is no “imam” class with special privileges, salaries, or professional status as we understand it today.
What Does “Imam” Mean in the Qur’an? The Qur’an uses the word “imam,” but never to define a holy clerical class. Its meanings in the Qur’an are:
Leader, Guide, Exemplar: Abraham was made an “imam” (leader) for mankind (Baqarah, 124). Righteous people pray, “And make us an imam (leader/example) for the righteous” (Furqan, 74). This denotes moral and spiritual leadership, not a professional office.
Book, Guide: The Qur’an describes Moses’ book as an “imam” (guide) (Hud, 17). Also, it is stated that on the Day of Judgment, every community will be called with their “imam” (record of deeds/book) (Isra, 71).
Why Is There No Clergy/Clerical Class in the Religion of the Qur’an?
Direct Access: The Qur’an invites every individual to read, understand, and reflect upon the book personally. One is not condemned to 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)
Direct Repentance and Prayer: There is no confessing to a religious figure for the forgiveness of sins or seeking their intercession; that 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 the scholar by stating that “those who know and those who do not know are not equal” (Zumar, 9). However, this does not establish a clerical system where knowledge is monopolized by a specific class separated by special clothing and titles. Knowledge is a virtue accessible to every sincere servant who seeks it.
The Importance of This Correction: This correction liberates religion from being the interpretative monopoly of a specific group, from being a tool of exploitation, and from being a means of establishing authority.
Protecting Tawhid (The Oneness of God): It protects the purest form of monotheism by preventing the usurpation of divine powers such as legislating, determining halal and haram, and forgiving. Associating partners with Allah is the greatest sin, and the path to it is blocked from the very beginning.
Liberating Reason and Individual Conscience: The Qur’an’s model encourages every individual to stop being a passive member of a “congregation” and to become an active and responsible “believer” who learns their religion directly from Allah’s book using their reason and conscience.
In conclusion, the Holy Qur’an destroys all systems that deify religious leaders and give religion over to the monopoly of a clerical class, returning religion to its true owner, Allah, and to the reason and conscience of every individual. Religious leaders known by titles such as Rabbis, Priests, Imams, or Sheikhs have no place in the religion. Classes like these priesthoods originate from Paganism.
And let us remind you again, for today, the only source of the religion of Islam is the Qur’an.
The Holy Qur’an giving true information regarding cleanliness is another wonderful example of this topic:
Cleanliness (taharah) is a fundamental part of the divine religion. However, the Fabricated Torah on the market has drowned this fundamental principle in overly complex and heavy rituals that paralyze daily life, damage human dignity, and bring economic burdens. Even natural biological states have been branded as “impurity” and caused social exclusion. In contrast, the Holy Qur’an completely abolishes this ritual slavery, placing cleanliness within an enlightened framework that is compatible with human nature, practical, facilitating, and protective of human dignity.
The Error in the Fabricated Torah: Ritualism That Complicates Life Books like Leviticus and Numbers link simple biological and social situations to heavy religious ceremonies and isolation practices:
Menstruation and Social Isolation: A menstruating woman is considered “unclean” for seven days. Not only she, but every bed she touches, every item, and even every person who touches her becomes “unclean.” To be cleansed, she must wait for days and then offer a sacrifice (two turtledoves or pigeons) (Leviticus 15). This isolates the woman socially and imposes a psychological and economic burden on her.
Additionally, a man who is junub (seminally defiled) being considered “unclean” until evening and the obligation of constant washing turns even the most natural state of marriage into a ritual 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 ash-water mixture (Numbers 19). A person with a skin disease (leprosy) is declared “unclean,” expelled from society, and forced to constantly shout “Unclean! Unclean!” (Leviticus 13).
The fundamental problems of this system are excessive ritualism, social exclusion, economic burden, and the creation of a perception of “impurity” that is contrary to human nature.
The Holy Qur’an’s Facilitating and Human-Centric Correction The Qur’an abolishes all these complex rituals that damage human dignity, linking cleanliness to principles that are simple, rational, and full of mercy.
Menstruation: Privacy, Not Isolation The Qur’an defines menstruation not as “impurity” but as a “discomfort” (adha). Instead of isolating the woman during this period, it only commands abstention from sexual intercourse. “And they ask you about menstruation. Say, ‘It is a discomfort.’ So keep away from [sexual intercourse with] women during menstruation; and do not approach them until they are pure…” (Baqarah 2:222) The woman continues her social life; nothing she touches becomes unclean, and she does not need to offer a sacrifice.
Major Impurity (Junub): Ghusl (Washing) Is Sufficient Cleanliness after sexual intercourse is simple and clear: washing the whole body (ghusl). “If you are in a state of janabah, then purify yourselves (wash completely).” (Ma’idah 5:6) There are no rituals like priests, sacrifices, or waiting until evening.
Fundamental Principle: “Allah Desires Ease for You, Not Hardship” The Qur’an repeatedly emphasizes the fundamental philosophy behind all its rulings: The purpose of religion is not to make life difficult, but to facilitate it. “Allah intends for you ease and does not intend for you hardship.” (Baqarah 2:185) “He… has not placed upon you in the religion any difficulty.” (Hajj 22:78) “Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you.” (Ma’idah 5:6)
If There Is No Water, There Is a Solution: Tayammum The brightest example of the Qur’an’s facilitating spirit is tayammum. In situations where water cannot be found or used, it is sufficient to perform a symbolic purification with clean earth. “…and if you do not find water, then seek clean earth and wipe over your faces and hands with it…” (Ma’idah 5:6) This shows that worship never becomes impossible under any condition and that the religion is flexible and merciful.
Protection of Human Dignity In the system brought by the Qur’an, no one — neither a menstruating woman, nor a sick person, nor 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, “human beings have been honored” (Isra 17:70).
In short; The distorted Torah turned cleanliness into a complex web of rituals that tires, stigmatizes, and economically exploits people. In contrast, the Holy Qur’an destroys this system from the root and returns cleanliness to its original and natural essence:
Instead of complex rituals, it brings simple and practical solutions (ghusl, wudu, tayammum).
Instead of social isolation and stigmatization, it protects human dignity and privacy.
Instead of burdensome prohibitions, it centers on the principle that “Allah desires ease.”
Thus, the Holy Qur’an radically corrects the cleanliness understanding of the Fabricated Torah on the market, which condemns humans to ritual slavery; by placing cleanliness in a framework compatible with reason, nature, and human honor, it makes religious life livable. And through this, the Qur’an once again presents the true religion to us by telling the truth.
Another beautiful example is seen in the story of the Israelites’ Exodus from Egypt:
The Fabricated Torah on the market, while recounting the Israelites’ Exodus from Egypt, overshadows this great miracle of salvation with a collective act of theft supposedly commanded by God. This narrative assigns a role to both God and His messenger Moses that commands the violation of the most basic moral principles. In contrast, the Holy Qur’an completely rejects this, correcting the Exodus story into a deliverance from oppression and an attainment of divine grace, affirming the absolute nature of the principle of faithfulness to trust.
The Error in the Distorted Torah: Command to Steal in the Name of God The Old Testament’s Book of Exodus commands the Israelites to “ask” for gold, silver, and valuables from their Egyptian neighbors before leaving Egypt, and to “plunder” them in this way.
The Narrative of the Fake Torah (Moral Collapse): “Every woman shall ask of her neighbor… articles of silver, articles of gold, and clothing… So you shall plunder [spoil] the Egyptians.” (Exodus 3:21–22) “…Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians articles of silver, articles of gold, and clothing… Thus they plundered [spoiled] the Egyptians.” (Exodus 12:35–36)
Major moral and theological problems created by this narrative:
Legitimization of Deceit and Theft: The verb “ask” here is an act of “borrowing” without the intention of returning, which is clearly deceit and theft. Note that the property of well-intentioned people is being taken here. Evil is done to those who helped them when asked.
Making God an Accomplice to Crime: According to the narrative in the Fake Torah, this “plunder” is supposedly commanded by God Himself, preparing the ground for this crime by softening the hearts of the Egyptians. This is a slander against God.
Contradiction with the Command “You Shall Not Steal”: One of the fundamental principles of the Ten Commandments in the same Torah, “You shall not steal” (Exodus 20:15), is here violated by God Himself. This is a blatant contradiction within the text.
Slander against the Prophet: Moses is reduced to a person who teaches his people to do evil to those who try to help them in the Fake Torah.
2. The Holy Qur’an’s Correction Establishing Morality and Honor The Qur’an does not mention such an event at all when recounting the Exodus from Egypt. The narrative in the Qur’an is based entirely on escape from oppression, divine aid, and an honorable deliverance. Moreover, the general moral principles of the Qur’an make such an action impossible.
The True Narrative of the Story: Inheritance as Divine Grace The Qur’an explains that the Israelites possessed the riches of Egypt not through an act of theft, but as a grace and inheritance granted to them by Allah after Pharaoh and his army were destroyed by Allah. “(We revealed to Moses): ‘Travel by night with My servants, for indeed you will be pursued.’ … So We removed them (Pharaoh and his people) from gardens and springs, and treasures and honorable station. Thus it was! And We caused the Children of Israel to inherit it.” (Qur’an, Ash-Shu’ara 26:52–59)
Here, the acquisition of wealth occurs not through “deceiving and robbing the neighbor,” but through divine justice where the oppressor is destroyed and the oppressed is put in their place. In other words, there is no negative action taken against those who attempted to help them.
Universal Principle: Faithfulness to Trust Is Absolute The Qur’an views faithfulness to trust as one of the most fundamental conditions of faith. “Indeed, Allah commands you to render trusts to whom they are due…” (Qur’an, An-Nisa 4:58) “O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know [the consequence].” (Qur’an, Al-Anfal 8:27) This absolute moral principle makes it impossible for a prophet or God to command betrayal of trust (taking property through deceit).
Universal Prohibition: Theft Is Absolutely Haram The Holy Qur’an does not legitimize theft under any condition. It considers it one of the greatest crimes. The command “You shall not steal” is a universal rule of law in the Qur’an that is never contradicted.
And thus, the Holy Qur’an once again presents us with the correct information by telling the events as they truly were. “Allah does not enjoin immorality.” (Al-A’raf 7:28)
Another striking example is this:
The most striking of the rituals of the Day of Atonement (Yom Kippur) in the Fake Torah is the “scapegoat” (Azazel) practice, where all the sins of the community are symbolically loaded onto a goat which is then released into the desert. This ritual reflects a pagan-rooted understanding that contradicts the fundamental justice principle of Tawhid (monotheism), suggesting that sin is a transferable load and that responsibility can be taken from the individual and transferred to an animal.
In contrast, the Holy Qur’an categorically rejects all such intermediary and symbolic purification rituals and declares that sin and responsibility are strictly personal.
The Error in the Distorted Torah: The Myth of Transferring Sin to an Animal The Book of Leviticus (Chapter 16) commands the high priest to lay his hands on the head of a live goat, confess over it all the iniquities and transgressions of the Israelites, and then send this “sin-laden” goat into the wilderness.
The Torah’s Narrative: “Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat… The goat shall bear on itself all their iniquities to an uninhabited land…” (Leviticus 16:21–22)
Fundamental Theological Problems Created by This Ritual:
Externalization of Responsibility: Sin ceases to be a responsibility carried in the individual’s conscience and becomes a physical “load” that can be transferred to an animal. This creates an illusion of ritualistic “cleansing” instead of genuine repentance and moral transformation.
Violation of the Principle of Justice: An innocent animal is made the carrier and price of human sins. This is incompatible with divine justice.
Pagan Remnants: The ritual of the goat sent to “Azazel” is reminiscent of pagan practices in ancient Mesopotamian and Canaanite cultures, where sins or diseases were loaded onto an animal and sent to the desert or enemy lands.
The Holy Qur’an’s Correction Based on Absolute Personal Responsibility The Qur’an sets clear and unshakable principles regarding sin, repentance, and responsibility; it completely eliminates mediation and externalization.
Fundamental Principle: No One Bears the Burden of Another This is one of the most repeated principles of justice in the Qur’an. This principle fundamentally invalidates all doctrines of sin transfer, such as the “scapegoat” or the “atonement” concept in Christianity. “That no bearer of burdens will bear the burden of another. And that there is not for man except that [good] for which he strives.” (An-Najm 53:38–39) This universal law is reinforced by being repeated in four different surahs (Al-An’am 164, Al-Isra 15, Fatir 18, An-Najm 38). Sin cannot be transferred to an animal or another human being.
Repentance: A Direct, Unmediated, and Internal Act According to the Qur’an, purification is achieved not by sending a goat into the desert, but by the servant turning directly to Allah with sincere regret. “And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.” (An-Nisa 4:110) Repentance is not ritualistic, but a psychological and spiritual transformation. There is no need for an intermediary, a clergyman, or a sacrifice.
Correction of the Meaning of Sacrifice: Not a Sin Carrier, But a Symbol of Taqwa The act of sacrifice exists in the Qur’an, but its meaning is completely different. Sacrifice is not a tool that “carries” or “erases” sins; it is an act of remembering Allah, showing gratitude and devotion (taqwa) to Him, and ensuring social justice by sharing the meat with the poor. (By the way, there is no “Festival of Sacrifice” [Eid al-Adha as a standalone holiday] in the Qur’an. Sacrifice is only made obligatory during the Hajj pilgrimage.) “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety [taqwa] from you.” (Al-Hajj 22:37)
Expiation (Kaffarah): Not Sin Transfer, But Compensatory Action Even “kaffarah” (payment for specific mistakes) practices in Islam are not about loading sin onto someone else, but are social actions that benefit society (such as feeding the poor, fasting, or freeing a slave). (Ma’idah 89, Mujadilah 3–4).
In short; The “scapegoat” ritual of the Fake Torah offers an illusion of purification rooted in paganism, which takes responsibility away from the individual and loads it onto an animal, shaking the principle of justice. The Holy Qur’an fundamentally corrects this:
By declaring that sin is strictly personal and non-transferable,
By teaching that repentance is done directly to Allah through sincere internal orientation, not rituals,
By transforming the meaning of sacrifice from “sin carrier” to “piety and social solidarity,”
By removing accountability from the realm of collective and symbolic action and placing it on a just foundation where every individual is responsible for their own actions.
Thus, the Holy Qur’an eliminates all practices that externalize responsibility and overshadow justice.
Another very striking example is this:
The distorted, fake Torah on the market contains a savage narrative through a judge named Jephthah that legitimizes one of the most horrific acts that can be committed in the name of religion — human sacrifice — and even gives the impression that God remained silent in this situation. This is one of the most dangerous pagan remnants that has infiltrated the spirit of the monotheistic religion.
In contrast, the Holy Qur’an fundamentally rejects this wrong understanding of vows by both declaring the absolute inviolability of human life and by correctly telling the story of the Prophet Abraham, stating in no uncertain terms that Allah never desired human sacrifice.
The Error in the Fabricated Torah: The “So-Called Hero” Who Sacrificed His Daughter The Book of Judges recounts that Commander Jephthah made an irrational vow that if he won the war, he would offer the first thing that came out of his house to meet him as a “burnt offering” to God, and he carried out this vow on his only daughter who came to meet him.
The Narrative of the Fake Torah (Savagery): “And Jephthah made a vow to the LORD, and said, ‘…then it will be that whatever comes out of the doors of my house to meet me, when I return in peace… shall surely be the LORD’s, and I will offer it up as a burnt offering.’ … And at the end of two months she returned to her father, and he did with her according to his vow which he had vowed.” (Judges 11:30–39)
Problems Created by This Horrific Narrative:
Legitimization of Human Sacrifice: This savage ritual belonging to pagan societies is presented as an acceptable vow offered to God.
Supposedly, God’s Silence: In the Fake Torah, there is no statement that God prevented or condemned this murder. This silence implies tacit approval.
Sanctification of an Irrational Vow: It creates the delusion that an illogical and cruel vow is an unbreakable sacred oath.
Contradiction Within the Fake Torah: While the same Torah tells that God prevented Abraham from sacrificing his son by sending a ram at the last moment (Genesis 22), the permission for Jephthah’s daughter to be sacrificed is a blatant inconsistency within the text.
The Holy Qur’an’s Correction Establishing Human Dignity and Divine Mercy The Holy Qur’an never gives place to such savagery. On the contrary, it demolishes this understanding with universal principles centering on the sanctity of human life and Allah’s mercy.
Fundamental Principle: Human Life Is Sacred and Cannot Be Taken Unjustly The Qur’an repeatedly emphasizes that no excuse can legitimize taking an innocent life. “And do not kill the soul which Allah has forbidden, except by right.” (Al-Isra 17:33) “Whoever kills a soul… it is as if he had killed mankind entirely.” (Al-Ma’idah 5:32) Fulfilling a “vow” is not a “right/just cause.”
The Correct Narration of the Abraham Story: Human Sacrifice Was Never Desired The story of Abraham as told by the Qur’an is a revolution that destroys the tradition of human sacrifice. Allah tested Abraham’s submission to the hardest point but never allowed the act to be carried out. “And when they had both submitted and he put him down upon his forehead, We called to him, ‘O Abraham, You have fulfilled the vision.’ … And We ransomed him with a great sacrifice (ram).” (As-Saffat 37:103–107) This story is the ultimate proof that Allah desires absolute submission to Himself, not human sacrifice, and the symbol of this submission is animal sacrifice.
Condemnation of Child Killing as a Savagery of Ignorance (Jahiliyyah) The Holy Qur’an condemns in the harshest terms the practice of killing children, especially female children. What Jephthah did is exactly this. “They will have lost who killed their children in foolishness without knowledge…” (Al-An’am 6:140) “And when the girl [who was] buried alive is asked, for what sin she was killed…” (At-Takwir 81:8–9)
Declaration That Harmful Oaths Are Not Binding The Qur’an teaches that harmful vows and oaths contrary to reason and morality should not be fulfilled. “Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is… (feeding the poor or clothing them or fasting).” (Al-Ma’idah 5:89)
In short: The Jephthah story in the distorted Torah legitimizes a horrific pagan ritual like sacrificing humans in the name of God. In contrast, the Holy Qur’an eradicates this understanding:
By declaring the absolute sanctity of human life,
By telling the true story of Abraham, showing that Allah never desired human sacrifice, but rather abolished this savage tradition,
By defining child killing as a savagery of ignorance that can never be justified by any excuse,
By teaching that harmful vows and oaths are not binding.
Thus, the Holy Qur’an, by telling the reality of the event, once again brings us together with true information and the true divine religion.
Another important example is seen in the perspective on mother and father, and even on spouse and children.
According to the fake Gospel on the market, Prophet Jesus says, “Hate your parents, I brought a sword.” Yes, although they say “God is love,” in the fake books in their hands, they cast a great slander upon Prophet Jesus, making him practice hostility toward family.
According to Luke, one of the fake Gospels on the market, the condition for being a disciple of Jesus was “hating” one’s own biological mother and father. The Gospel of Luke, which is a human-written book of hadith, writes:
Luke 14:26: “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.”
As if this terrible hate speech were not enough, the dose of violence increases further in Matthew, another fake Gospel. They make the Messenger, who should be the “Prophet of Peace,” speak like someone who came to tear families apart with a sword in his hand.
Here are those hair-raising expressions: Matthew 10:34–36: “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law.’”
As can be seen, the fake Gospel has fabricated a command completely contrary to human nature and Allah’s mercy. It is unthinkable for a prophet to instill “hatred” against mothers who gave birth to people or to say, “I have come to set a daughter against her mother.”
Fortunately, the Holy Qur’an, the only preserved book we have, saves the honor of Prophet Jesus from these slanders and explains the truth.
According to the Qur’an, Prophet Jesus is not someone who “chops up families with a sword,” but a son who is extremely respectful and obedient to his mother. Look at how he defines himself in that miraculous moment when he spoke as an infant: Surah Maryam 32: “(Allah) And made me dutiful to my mother, and He has not made me a wretched tyrant.”
Furthermore, the Qur’an forbids hating or harboring enmity against parents even if they are unbelievers and force you to deny faith; it only commands “not to obey” regarding faith but to “accompany them with kindness in worldly matters.” Surah Luqman 15: “But if they (your parents) endeavor to make you associate with Me that of which you have no knowledge, do not obey them. But accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me…”
As can be seen; while the fake Gospel on the market says, “Hate your mother, I brought a sword, I came to make the daughter an enemy to her mother,” in response, the Holy Qur’an reveals the true morality of Prophet Jesus and the uncorrupted religion of Allah by saying, “Accompany them in the world with kindness, do not be a tyrant.”
Thus, the Holy Qur’an teaches us the true religion, love, and true morality once again.
Another shocking example that requires deep reflection is as follows:
The corrupted Torah currently in circulation tells a story in Genesis Chapter 27 so startling that the reader cannot help but ask, “How could a prophet do this?”
Allegedly, Prophet Jacob (Yakup) deceives his father, Prophet Isaac (İshak) — who is blind and on his deathbed — and steals the “birthright/blessing of the firstborn” that belonged to his own brother, Esau.
The “Theater” in the Distorted Text: In this narrative, Prophet Jacob is portrayed — God forbid — as a master swindler, and his mother Rebekah as the planner of this fraud. The story reads almost like a comedy farce:
Jacob wraps goat skins around his arms and neck so that when his father touches him, he will mistake him for his brother Esau.
He enters his father’s presence and, looking him straight in the eye (even though his father is blind), lies by saying, “I am your firstborn, Esau.”
Using the name of the Lord, he claims he found the game meat (which was actually the young goat dish prepared by his mother) immediately “with God’s help.”
What happens at the end of this terrible mise-en-scène? According to the corrupted Torah, God approves of this fraud! Thus, a “chosenness” based on lies, trickery, and deceiving one’s father begins. This narrative reduces Prophet Jacob to the status of an “opportunist who defrauded his father,” Prophet Isaac to an “imprudent old man who could be easily duped and didn’t know what he was saying,” and God — God forbid — to an authority that rewards such immorality.
Think for a moment: Can there be a lineage of prophethood based on lies and theft?
The Holy Quran’s Magnificent Intervention and Restoration of Honor
It is at this very point that the Holy Quran wipes away this slander found in the corrupted Torah in circulation. The Quran reminds us that the station of prophethood cannot be obtained through trickery, cunning, or by being “stolen” like a kingdom passing from father to son; it is solely and exclusively by Allah’s decree and selection.
The Quran introduces Prophet Jacob as a “powerful, insightful (possessing foresight), and sincere” elite leader. He is not a thief who stole a legacy, but a noble ancestor who bequeathed religion and morality to his sons, even in his most difficult moments.
Look at how the Holy Quran demolishes that image of the “duped father and deceiving son” found in the corrupted Torah and replaces it with figures of “insight”:
Surah Sad 45–46: “And remember Our servants Abraham, Isaac, and Jacob — those of strength and [religious] insight… Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].”
The emphasis on “insight” (basirah) in the verse is tremendous. While the corrupted Torah focuses on Prophet Isaac’s “blindness of the eyes” and his susceptibility to being tricked, the Quran draws attention to the “openness of their heart’s eye” and their deep understanding.
The Difference Between the Two “Deathbeds”
In the corrupted Torah, Prophet Isaac’s deathbed is a scene of an inheritance squabble and fraud. However, in the Quran, Prophet Jacob’s deathbed is a scene of tremendous faith and testament.
The Quran tells us that Prophet Jacob was not someone chasing inheritance through trickery. On the contrary, he was a father who, even with his last breath, worried not about his children’s worldly goods, but about their faith:
Surah Al-Baqarah 133: “Or were you witnesses when death approached Jacob? When he said to his sons, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac — one God. And we are Muslims [in submission] to Him.’”
As seen, the Quran, by telling us the truth, restores Jacob to the station of “an honorable prophet possessing insight who bequeathed Tawhid (Monotheism) to his children” — the place where he belongs.
The Holy Quran not only protects the honor of the prophets; it also teaches us the seriousness, honesty, and divine origin of the institution of prophethood. And once again, we see that the true Sunnah (traditions) and life stories of the messengers are found solely and exclusively in the Quran.
Another very striking and important example is this:
In copies of the corrupted Torah, particularly in the expressions found in Psalm 82 (Psalms), a picture is drawn that is diametrically opposed to the belief in Tawhid. The text reads:
“God (Elohim) presides in the great assembly; he renders judgment among the ‘gods’ (Elohim).” (Psalms 82:1)
The fundamental problem here is:
Henotheism (Chief-Deity Worship): This narrative describes a hierarchy with a “chief god” and “lesser gods” gathered under him, rather than a single and unique Creator. This situation resembles Zeus’s Council of Olympus in Ancient Greece or the council of the chief god “El” in Canaanite mythology.
Sharing of Authority: The phrase “judges among the gods” gives the impression that the authority to judge is somehow shared, or that God holds a “board of directors meeting” with other beings as counterparts. In reality, God is the Absolute Judge who has no partner in His judgment; He answers to no one and seeks approval from no one.
Traces of Mythology and the Origin of Distortion
According to the historical-critical method, these expressions that seeped into the corrupted Torah texts show that the Israelites were influenced by surrounding cultures (especially Ugaritic and Canaanite beliefs).
Canaanite Mythology: In Canaanite belief, the chief god El had a council consisting of 70 children known as “The Sons of El” (Bene Elohim).
The Trace of Distortion: Expressions in the corrupted Torah such as “The sons of God” (Genesis 6:2) or “council of gods” are remnants of this pagan belief that could not be fully transformed into monotheism. This is proof of how divine revelation was mixed with mythological elements by human hands over time.
The Holy Quran’s Intervention and True Knowledge
In contrast, the Holy Quran gives us the true information by explaining the reality of the matter. The Quran does not deny that there is a community composed of angels in the heavens; on the contrary, it confirms this structure but describes its “ontological status” (nature of existence) completely differently. The Quran names this structure “Mele-i A’lâ” (The Supreme Assembly / The Exalted Assembly) and provides the following fundamental information:
Not “God,” but “Official/Servant” (Ibadun Mukramun): For the beings that the corrupted Torah calls “Elohim” (gods), the Quran uses the definition “honored servants.”
Surah Al-Anbya 26–27: The verse sternly rejects the claim that angels are God’s “children” or “junior partners.” They are officials who cannot act outside of His command and whose wills are fully surrendered to the will of Allah.
There is No “Exchange of Ideas”: In pagan beliefs, the council of gods meets, argues, and sometimes persuades the chief god. In contrast, in the Mele-i A’lâ of the Holy Quran, there is no exchange of ideas or “sharing of authority.”
Surah As-Saffat: The angels stand in ranks and simply await commands.
Surah Al-Baqarah (Creation of Adam): The angels’ question, “Will You place upon it one who causes corruption?” is not an objection or a judgment; it is an effort to understand the wisdom (istifham-i taaccubi). In the end, they confess their absolute incapacity by saying, “We have no knowledge except what You have taught us.”
They are Not the Source of Knowledge, but its Custodians: While the “gods” (Elohim) in the corrupted Torah narrative possess the power to judge, the members of the Mele-i A’lâ in the Holy Quran do not know the Unseen (Gayb).
Surah Sad 69: “I had no knowledge of the Exalted Assembly [angels] when they were disputing among themselves.” This verse shows that this assembly is occupied with the distribution of duties and the execution of affairs among themselves, but they are not the source of absolute knowledge.
Surahs Al-Jinn and As-Saffat: The fact that devils try to commit “eavesdropping” (stealing a hearing) from this assembly and are driven away proves that this assembly is not divine, but a “protected administrative zone.” If they were “gods,” the jinn could not even approach them.
Conclusion: A Celestial Administration Cleansed of Shirk
The Holy Quran, while answering the question “What is happening in the Heavens?” through the concept of “Mele-i A’lâ,” shares two important truths:
Allah has not created the universe and then withdrawn to a corner; there is a “Mele-i A’lâ” system through which He employs angels as means and by which the universe is managed moment by moment.
No being in this system is a partner, helper, or vizier to Allah. They are all incapable but honored servants in His hand of power.
In summary; while the corrupted Torah depicts the heavens as a “parliament of gods,” the Holy Quran introduces this assembly as a “flawless bureaucracy” (The Realm of Dominion — Malakut) under the command of Allah, the Absolute Sovereign.
And thus, the Quran once again reunites us with the true religion and true information. There is only one God, and He has no partner.
n the false Torah circulating in the market, it is claimed that when Prophet Abraham went to Egypt, he lied about his wife Sarah by saying, “She is my sister,” in order to save his own life, and that he turned a blind eye to Pharaoh taking Sarah into his harem (Genesis 12:11–15).
The Holy Quran corrects this error: The Quran explains in detail that Prophet Abraham stood alone against an idolatrous people and even risked being thrown into the fire. The Quran completely rejects the absurd claim that a hero of pure monotheism—who did not fear death and who smashed the idols with an axe—would, out of fear for his life, hand over his wife to kings and resort to lying.
Emre Karaköse (Emre_1974tr)
Throughout history, humanity has produced a “clergy class” that claims to have special authority, acting as intermediaries between people and God, and establishing themselves as authorities over time. The Qur’an fundamentally rejects this clerical system and the deification of religious leaders, characterizing it as shirk (associating partners with Allah). Religion in the Qur’an is a system of direct submission without intermediaries; in this system, every individual communicates directly with God, judgment belongs solely to Allah, and titles like “imam” do not constitute a holy class.
The Role of Rabbis in the Fabricated Torah: The fabricated Torah defines a special status for priests descending from Levi (Kohanim). Over time, this structure evolved into a class of rabbis who held the authority to interpret the Torah and, more importantly, the “oral tradition” known as the Talmud. The interpretations (ijtihads) of the rabbis became as binding as the revelation itself, introducing countless rules and details into the religion that did not originally exist. The public was left dependent on the rabbis’ interpretations rather than the Torah to understand religion.
The Role of Priests in Post-Gospel Christianity: Although the fabricated Gospels show Jesus personally criticizing the religious scholars of his time (Pharisees and Scribes) in the harshest terms (Matthew 23), the institutionalized Church rebuilt the very structure he criticized through figures like priests, bishops, and the Pope. This class was granted divine powers such as forgiving sins on behalf of God (confession), interpreting sacred texts on behalf of the people (infallibility), and determining what is halal and haram (council decisions). An ordinary believer could neither be cleansed of their sins nor be sure they understood the religion correctly without the mediation of a priest.
In both models, religious leaders ceased to be “teachers” delivering God’s message to the people and turned into authorities who owned the message, held a monopoly on interpretation, and elevated themselves to an indispensable intermediary position between God and the people.
The Error and Deviation: Associating Partners with Allah in Legislation Clergy classes in other religions (e.g., rabbis, priests) assumed the authority to impose prohibitions not found in God’s book or to change the judgments He established. The Qur’an defines this action as taking religious leaders as “lords” (rabb) besides Allah.
The Holy Qur’an’s Determination and Rejection of Clergy: The Qur’an clearly identifies this deviation among the People of the Book: “They have taken their scholars and monks as lords besides Allah…” (Surah At-Tawbah, 31)
The Holy Qur’an explains what this act of “taking them as lords” means: It is taking the authority to determine what is halal and what is haram out of Allah’s hands. The Qur’an declares that this authority belongs solely to Allah and that humans 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 [lawful] things of provision?’” (Surah Al-A’raf, 32)
These verses reveal how religious leaders claimed “lordship” by imposing prohibitions not found in God’s book (such as celibacy for clergy, arbitrarily banning certain foods, etc.) or by changing Allah’s judgments. According to the Qur’an, judgment belongs only and exclusively to Allah. “The judgment (al-hukm) is only for Allah.” (Surah Yusuf, 40)
The Qur’an’s Solution: Direct Religion and the True Meaning of “Imam” The Qur’an demolishes this clerical system and establishes a religious understanding where every individual is directly responsible. In this understanding, there is no “imam” class with special privileges, salaries, or professional status as we understand it today.
What Does “Imam” Mean in the Qur’an? The Qur’an uses the word “imam,” but never to define a holy clerical class. Its meanings in the Qur’an are:
Leader, Guide, Exemplar: Abraham was made an “imam” (leader) for mankind (Baqarah, 124). Righteous people pray, “And make us an imam (leader/example) for the righteous” (Furqan, 74). This denotes moral and spiritual leadership, not a professional office.
Book, Guide: The Qur’an describes Moses’ book as an “imam” (guide) (Hud, 17). Also, it is stated that on the Day of Judgment, every community will be called with their “imam” (record of deeds/book) (Isra, 71).
Why Is There No Clergy/Clerical Class in the Religion of the Qur’an?
Direct Access: The Qur’an invites every individual to read, understand, and reflect upon the book personally. One is not condemned to 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)
Direct Repentance and Prayer: There is no confessing to a religious figure for the forgiveness of sins or seeking their intercession; that 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 the scholar by stating that “those who know and those who do not know are not equal” (Zumar, 9). However, this does not establish a clerical system where knowledge is monopolized by a specific class separated by special clothing and titles. Knowledge is a virtue accessible to every sincere servant who seeks it.
The Importance of This Correction: This correction liberates religion from being the interpretative monopoly of a specific group, from being a tool of exploitation, and from being a means of establishing authority.
Protecting Tawhid (The Oneness of God): It protects the purest form of monotheism by preventing the usurpation of divine powers such as legislating, determining halal and haram, and forgiving. Associating partners with Allah is the greatest sin, and the path to it is blocked from the very beginning.
Liberating Reason and Individual Conscience: The Qur’an’s model encourages every individual to stop being a passive member of a “congregation” and to become an active and responsible “believer” who learns their religion directly from Allah’s book using their reason and conscience.
In conclusion, the Holy Qur’an destroys all systems that deify religious leaders and give religion over to the monopoly of a clerical class, returning religion to its true owner, Allah, and to the reason and conscience of every individual. Religious leaders known by titles such as Rabbis, Priests, Imams, or Sheikhs have no place in the religion. Classes like these priesthoods originate from Paganism.
And let us remind you again, for today, the only source of the religion of Islam is the Qur’an.
The Holy Qur’an giving true information regarding cleanliness is another wonderful example of this topic:
Cleanliness (taharah) is a fundamental part of the divine religion. However, the Fabricated Torah on the market has drowned this fundamental principle in overly complex and heavy rituals that paralyze daily life, damage human dignity, and bring economic burdens. Even natural biological states have been branded as “impurity” and caused social exclusion. In contrast, the Holy Qur’an completely abolishes this ritual slavery, placing cleanliness within an enlightened framework that is compatible with human nature, practical, facilitating, and protective of human dignity.
The Error in the Fabricated Torah: Ritualism That Complicates Life Books like Leviticus and Numbers link simple biological and social situations to heavy religious ceremonies and isolation practices:
Menstruation and Social Isolation: A menstruating woman is considered “unclean” for seven days. Not only she, but every bed she touches, every item, and even every person who touches her becomes “unclean.” To be cleansed, she must wait for days and then offer a sacrifice (two turtledoves or pigeons) (Leviticus 15). This isolates the woman socially and imposes a psychological and economic burden on her.
Additionally, a man who is junub (seminally defiled) being considered “unclean” until evening and the obligation of constant washing turns even the most natural state of marriage into a ritual 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 ash-water mixture (Numbers 19). A person with a skin disease (leprosy) is declared “unclean,” expelled from society, and forced to constantly shout “Unclean! Unclean!” (Leviticus 13).
The fundamental problems of this system are excessive ritualism, social exclusion, economic burden, and the creation of a perception of “impurity” that is contrary to human nature.
The Holy Qur’an’s Facilitating and Human-Centric Correction The Qur’an abolishes all these complex rituals that damage human dignity, linking cleanliness to principles that are simple, rational, and full of mercy.
Menstruation: Privacy, Not Isolation The Qur’an defines menstruation not as “impurity” but as a “discomfort” (adha). Instead of isolating the woman during this period, it only commands abstention from sexual intercourse. “And they ask you about menstruation. Say, ‘It is a discomfort.’ So keep away from [sexual intercourse with] women during menstruation; and do not approach them until they are pure…” (Baqarah 2:222) The woman continues her social life; nothing she touches becomes unclean, and she does not need to offer a sacrifice.
Major Impurity (Junub): Ghusl (Washing) Is Sufficient Cleanliness after sexual intercourse is simple and clear: washing the whole body (ghusl). “If you are in a state of janabah, then purify yourselves (wash completely).” (Ma’idah 5:6) There are no rituals like priests, sacrifices, or waiting until evening.
Fundamental Principle: “Allah Desires Ease for You, Not Hardship” The Qur’an repeatedly emphasizes the fundamental philosophy behind all its rulings: The purpose of religion is not to make life difficult, but to facilitate it. “Allah intends for you ease and does not intend for you hardship.” (Baqarah 2:185) “He… has not placed upon you in the religion any difficulty.” (Hajj 22:78) “Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you.” (Ma’idah 5:6)
If There Is No Water, There Is a Solution: Tayammum The brightest example of the Qur’an’s facilitating spirit is tayammum. In situations where water cannot be found or used, it is sufficient to perform a symbolic purification with clean earth. “…and if you do not find water, then seek clean earth and wipe over your faces and hands with it…” (Ma’idah 5:6) This shows that worship never becomes impossible under any condition and that the religion is flexible and merciful.
Protection of Human Dignity In the system brought by the Qur’an, no one — neither a menstruating woman, nor a sick person, nor 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, “human beings have been honored” (Isra 17:70).
In short; The distorted Torah turned cleanliness into a complex web of rituals that tires, stigmatizes, and economically exploits people. In contrast, the Holy Qur’an destroys this system from the root and returns cleanliness to its original and natural essence:
Instead of complex rituals, it brings simple and practical solutions (ghusl, wudu, tayammum).
Instead of social isolation and stigmatization, it protects human dignity and privacy.
Instead of burdensome prohibitions, it centers on the principle that “Allah desires ease.”
Thus, the Holy Qur’an radically corrects the cleanliness understanding of the Fabricated Torah on the market, which condemns humans to ritual slavery; by placing cleanliness in a framework compatible with reason, nature, and human honor, it makes religious life livable. And through this, the Qur’an once again presents the true religion to us by telling the truth.
Another beautiful example is seen in the story of the Israelites’ Exodus from Egypt:
The Fabricated Torah on the market, while recounting the Israelites’ Exodus from Egypt, overshadows this great miracle of salvation with a collective act of theft supposedly commanded by God. This narrative assigns a role to both God and His messenger Moses that commands the violation of the most basic moral principles. In contrast, the Holy Qur’an completely rejects this, correcting the Exodus story into a deliverance from oppression and an attainment of divine grace, affirming the absolute nature of the principle of faithfulness to trust.
The Error in the Distorted Torah: Command to Steal in the Name of God The Old Testament’s Book of Exodus commands the Israelites to “ask” for gold, silver, and valuables from their Egyptian neighbors before leaving Egypt, and to “plunder” them in this way.
The Narrative of the Fake Torah (Moral Collapse): “Every woman shall ask of her neighbor… articles of silver, articles of gold, and clothing… So you shall plunder [spoil] the Egyptians.” (Exodus 3:21–22) “…Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians articles of silver, articles of gold, and clothing… Thus they plundered [spoiled] the Egyptians.” (Exodus 12:35–36)
Major moral and theological problems created by this narrative:
Legitimization of Deceit and Theft: The verb “ask” here is an act of “borrowing” without the intention of returning, which is clearly deceit and theft. Note that the property of well-intentioned people is being taken here. Evil is done to those who helped them when asked.
Making God an Accomplice to Crime: According to the narrative in the Fake Torah, this “plunder” is supposedly commanded by God Himself, preparing the ground for this crime by softening the hearts of the Egyptians. This is a slander against God.
Contradiction with the Command “You Shall Not Steal”: One of the fundamental principles of the Ten Commandments in the same Torah, “You shall not steal” (Exodus 20:15), is here violated by God Himself. This is a blatant contradiction within the text.
Slander against the Prophet: Moses is reduced to a person who teaches his people to do evil to those who try to help them in the Fake Torah.
2. The Holy Qur’an’s Correction Establishing Morality and Honor The Qur’an does not mention such an event at all when recounting the Exodus from Egypt. The narrative in the Qur’an is based entirely on escape from oppression, divine aid, and an honorable deliverance. Moreover, the general moral principles of the Qur’an make such an action impossible.
The True Narrative of the Story: Inheritance as Divine Grace The Qur’an explains that the Israelites possessed the riches of Egypt not through an act of theft, but as a grace and inheritance granted to them by Allah after Pharaoh and his army were destroyed by Allah. “(We revealed to Moses): ‘Travel by night with My servants, for indeed you will be pursued.’ … So We removed them (Pharaoh and his people) from gardens and springs, and treasures and honorable station. Thus it was! And We caused the Children of Israel to inherit it.” (Qur’an, Ash-Shu’ara 26:52–59)
Here, the acquisition of wealth occurs not through “deceiving and robbing the neighbor,” but through divine justice where the oppressor is destroyed and the oppressed is put in their place. In other words, there is no negative action taken against those who attempted to help them.
Universal Principle: Faithfulness to Trust Is Absolute The Qur’an views faithfulness to trust as one of the most fundamental conditions of faith. “Indeed, Allah commands you to render trusts to whom they are due…” (Qur’an, An-Nisa 4:58) “O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know [the consequence].” (Qur’an, Al-Anfal 8:27) This absolute moral principle makes it impossible for a prophet or God to command betrayal of trust (taking property through deceit).
Universal Prohibition: Theft Is Absolutely Haram The Holy Qur’an does not legitimize theft under any condition. It considers it one of the greatest crimes. The command “You shall not steal” is a universal rule of law in the Qur’an that is never contradicted.
And thus, the Holy Qur’an once again presents us with the correct information by telling the events as they truly were. “Allah does not enjoin immorality.” (Al-A’raf 7:28)
Another striking example is this:
The most striking of the rituals of the Day of Atonement (Yom Kippur) in the Fake Torah is the “scapegoat” (Azazel) practice, where all the sins of the community are symbolically loaded onto a goat which is then released into the desert. This ritual reflects a pagan-rooted understanding that contradicts the fundamental justice principle of Tawhid (monotheism), suggesting that sin is a transferable load and that responsibility can be taken from the individual and transferred to an animal.
In contrast, the Holy Qur’an categorically rejects all such intermediary and symbolic purification rituals and declares that sin and responsibility are strictly personal.
The Error in the Distorted Torah: The Myth of Transferring Sin to an Animal The Book of Leviticus (Chapter 16) commands the high priest to lay his hands on the head of a live goat, confess over it all the iniquities and transgressions of the Israelites, and then send this “sin-laden” goat into the wilderness.
The Torah’s Narrative: “Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat… The goat shall bear on itself all their iniquities to an uninhabited land…” (Leviticus 16:21–22)
Fundamental Theological Problems Created by This Ritual:
Externalization of Responsibility: Sin ceases to be a responsibility carried in the individual’s conscience and becomes a physical “load” that can be transferred to an animal. This creates an illusion of ritualistic “cleansing” instead of genuine repentance and moral transformation.
Violation of the Principle of Justice: An innocent animal is made the carrier and price of human sins. This is incompatible with divine justice.
Pagan Remnants: The ritual of the goat sent to “Azazel” is reminiscent of pagan practices in ancient Mesopotamian and Canaanite cultures, where sins or diseases were loaded onto an animal and sent to the desert or enemy lands.
The Holy Qur’an’s Correction Based on Absolute Personal Responsibility The Qur’an sets clear and unshakable principles regarding sin, repentance, and responsibility; it completely eliminates mediation and externalization.
Fundamental Principle: No One Bears the Burden of Another This is one of the most repeated principles of justice in the Qur’an. This principle fundamentally invalidates all doctrines of sin transfer, such as the “scapegoat” or the “atonement” concept in Christianity. “That no bearer of burdens will bear the burden of another. And that there is not for man except that [good] for which he strives.” (An-Najm 53:38–39) This universal law is reinforced by being repeated in four different surahs (Al-An’am 164, Al-Isra 15, Fatir 18, An-Najm 38). Sin cannot be transferred to an animal or another human being.
Repentance: A Direct, Unmediated, and Internal Act According to the Qur’an, purification is achieved not by sending a goat into the desert, but by the servant turning directly to Allah with sincere regret. “And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.” (An-Nisa 4:110) Repentance is not ritualistic, but a psychological and spiritual transformation. There is no need for an intermediary, a clergyman, or a sacrifice.
Correction of the Meaning of Sacrifice: Not a Sin Carrier, But a Symbol of Taqwa The act of sacrifice exists in the Qur’an, but its meaning is completely different. Sacrifice is not a tool that “carries” or “erases” sins; it is an act of remembering Allah, showing gratitude and devotion (taqwa) to Him, and ensuring social justice by sharing the meat with the poor. (By the way, there is no “Festival of Sacrifice” [Eid al-Adha as a standalone holiday] in the Qur’an. Sacrifice is only made obligatory during the Hajj pilgrimage.) “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety [taqwa] from you.” (Al-Hajj 22:37)
Expiation (Kaffarah): Not Sin Transfer, But Compensatory Action Even “kaffarah” (payment for specific mistakes) practices in Islam are not about loading sin onto someone else, but are social actions that benefit society (such as feeding the poor, fasting, or freeing a slave). (Ma’idah 89, Mujadilah 3–4).
In short; The “scapegoat” ritual of the Fake Torah offers an illusion of purification rooted in paganism, which takes responsibility away from the individual and loads it onto an animal, shaking the principle of justice. The Holy Qur’an fundamentally corrects this:
By declaring that sin is strictly personal and non-transferable,
By teaching that repentance is done directly to Allah through sincere internal orientation, not rituals,
By transforming the meaning of sacrifice from “sin carrier” to “piety and social solidarity,”
By removing accountability from the realm of collective and symbolic action and placing it on a just foundation where every individual is responsible for their own actions.
Thus, the Holy Qur’an eliminates all practices that externalize responsibility and overshadow justice.
Another very striking example is this:
The distorted, fake Torah on the market contains a savage narrative through a judge named Jephthah that legitimizes one of the most horrific acts that can be committed in the name of religion — human sacrifice — and even gives the impression that God remained silent in this situation. This is one of the most dangerous pagan remnants that has infiltrated the spirit of the monotheistic religion.
In contrast, the Holy Qur’an fundamentally rejects this wrong understanding of vows by both declaring the absolute inviolability of human life and by correctly telling the story of the Prophet Abraham, stating in no uncertain terms that Allah never desired human sacrifice.
The Error in the Fabricated Torah: The “So-Called Hero” Who Sacrificed His Daughter The Book of Judges recounts that Commander Jephthah made an irrational vow that if he won the war, he would offer the first thing that came out of his house to meet him as a “burnt offering” to God, and he carried out this vow on his only daughter who came to meet him.
The Narrative of the Fake Torah (Savagery): “And Jephthah made a vow to the LORD, and said, ‘…then it will be that whatever comes out of the doors of my house to meet me, when I return in peace… shall surely be the LORD’s, and I will offer it up as a burnt offering.’ … And at the end of two months she returned to her father, and he did with her according to his vow which he had vowed.” (Judges 11:30–39)
Problems Created by This Horrific Narrative:
Legitimization of Human Sacrifice: This savage ritual belonging to pagan societies is presented as an acceptable vow offered to God.
Supposedly, God’s Silence: In the Fake Torah, there is no statement that God prevented or condemned this murder. This silence implies tacit approval.
Sanctification of an Irrational Vow: It creates the delusion that an illogical and cruel vow is an unbreakable sacred oath.
Contradiction Within the Fake Torah: While the same Torah tells that God prevented Abraham from sacrificing his son by sending a ram at the last moment (Genesis 22), the permission for Jephthah’s daughter to be sacrificed is a blatant inconsistency within the text.
The Holy Qur’an’s Correction Establishing Human Dignity and Divine Mercy The Holy Qur’an never gives place to such savagery. On the contrary, it demolishes this understanding with universal principles centering on the sanctity of human life and Allah’s mercy.
Fundamental Principle: Human Life Is Sacred and Cannot Be Taken Unjustly The Qur’an repeatedly emphasizes that no excuse can legitimize taking an innocent life. “And do not kill the soul which Allah has forbidden, except by right.” (Al-Isra 17:33) “Whoever kills a soul… it is as if he had killed mankind entirely.” (Al-Ma’idah 5:32) Fulfilling a “vow” is not a “right/just cause.”
The Correct Narration of the Abraham Story: Human Sacrifice Was Never Desired The story of Abraham as told by the Qur’an is a revolution that destroys the tradition of human sacrifice. Allah tested Abraham’s submission to the hardest point but never allowed the act to be carried out. “And when they had both submitted and he put him down upon his forehead, We called to him, ‘O Abraham, You have fulfilled the vision.’ … And We ransomed him with a great sacrifice (ram).” (As-Saffat 37:103–107) This story is the ultimate proof that Allah desires absolute submission to Himself, not human sacrifice, and the symbol of this submission is animal sacrifice.
Condemnation of Child Killing as a Savagery of Ignorance (Jahiliyyah) The Holy Qur’an condemns in the harshest terms the practice of killing children, especially female children. What Jephthah did is exactly this. “They will have lost who killed their children in foolishness without knowledge…” (Al-An’am 6:140) “And when the girl [who was] buried alive is asked, for what sin she was killed…” (At-Takwir 81:8–9)
Declaration That Harmful Oaths Are Not Binding The Qur’an teaches that harmful vows and oaths contrary to reason and morality should not be fulfilled. “Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is… (feeding the poor or clothing them or fasting).” (Al-Ma’idah 5:89)
In short: The Jephthah story in the distorted Torah legitimizes a horrific pagan ritual like sacrificing humans in the name of God. In contrast, the Holy Qur’an eradicates this understanding:
By declaring the absolute sanctity of human life,
By telling the true story of Abraham, showing that Allah never desired human sacrifice, but rather abolished this savage tradition,
By defining child killing as a savagery of ignorance that can never be justified by any excuse,
By teaching that harmful vows and oaths are not binding.
Thus, the Holy Qur’an, by telling the reality of the event, once again brings us together with true information and the true divine religion.
Another important example is seen in the perspective on mother and father, and even on spouse and children.
According to the fake Gospel on the market, Prophet Jesus says, “Hate your parents, I brought a sword.” Yes, although they say “God is love,” in the fake books in their hands, they cast a great slander upon Prophet Jesus, making him practice hostility toward family.
According to Luke, one of the fake Gospels on the market, the condition for being a disciple of Jesus was “hating” one’s own biological mother and father. The Gospel of Luke, which is a human-written book of hadith, writes:
Luke 14:26: “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.”
As if this terrible hate speech were not enough, the dose of violence increases further in Matthew, another fake Gospel. They make the Messenger, who should be the “Prophet of Peace,” speak like someone who came to tear families apart with a sword in his hand.
Here are those hair-raising expressions: Matthew 10:34–36: “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law.’”
As can be seen, the fake Gospel has fabricated a command completely contrary to human nature and Allah’s mercy. It is unthinkable for a prophet to instill “hatred” against mothers who gave birth to people or to say, “I have come to set a daughter against her mother.”
Fortunately, the Holy Qur’an, the only preserved book we have, saves the honor of Prophet Jesus from these slanders and explains the truth.
According to the Qur’an, Prophet Jesus is not someone who “chops up families with a sword,” but a son who is extremely respectful and obedient to his mother. Look at how he defines himself in that miraculous moment when he spoke as an infant: Surah Maryam 32: “(Allah) And made me dutiful to my mother, and He has not made me a wretched tyrant.”
Furthermore, the Qur’an forbids hating or harboring enmity against parents even if they are unbelievers and force you to deny faith; it only commands “not to obey” regarding faith but to “accompany them with kindness in worldly matters.” Surah Luqman 15: “But if they (your parents) endeavor to make you associate with Me that of which you have no knowledge, do not obey them. But accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me…”
As can be seen; while the fake Gospel on the market says, “Hate your mother, I brought a sword, I came to make the daughter an enemy to her mother,” in response, the Holy Qur’an reveals the true morality of Prophet Jesus and the uncorrupted religion of Allah by saying, “Accompany them in the world with kindness, do not be a tyrant.”
Thus, the Holy Qur’an teaches us the true religion, love, and true morality once again.
Another shocking example that requires deep reflection is as follows:
The corrupted Torah currently in circulation tells a story in Genesis Chapter 27 so startling that the reader cannot help but ask, “How could a prophet do this?”
Allegedly, Prophet Jacob (Yakup) deceives his father, Prophet Isaac (İshak) — who is blind and on his deathbed — and steals the “birthright/blessing of the firstborn” that belonged to his own brother, Esau.
The “Theater” in the Distorted Text: In this narrative, Prophet Jacob is portrayed — God forbid — as a master swindler, and his mother Rebekah as the planner of this fraud. The story reads almost like a comedy farce:
Jacob wraps goat skins around his arms and neck so that when his father touches him, he will mistake him for his brother Esau.
He enters his father’s presence and, looking him straight in the eye (even though his father is blind), lies by saying, “I am your firstborn, Esau.”
Using the name of the Lord, he claims he found the game meat (which was actually the young goat dish prepared by his mother) immediately “with God’s help.”
What happens at the end of this terrible mise-en-scène? According to the corrupted Torah, God approves of this fraud! Thus, a “chosenness” based on lies, trickery, and deceiving one’s father begins. This narrative reduces Prophet Jacob to the status of an “opportunist who defrauded his father,” Prophet Isaac to an “imprudent old man who could be easily duped and didn’t know what he was saying,” and God — God forbid — to an authority that rewards such immorality.
Think for a moment: Can there be a lineage of prophethood based on lies and theft?
The Holy Quran’s Magnificent Intervention and Restoration of Honor
It is at this very point that the Holy Quran wipes away this slander found in the corrupted Torah in circulation. The Quran reminds us that the station of prophethood cannot be obtained through trickery, cunning, or by being “stolen” like a kingdom passing from father to son; it is solely and exclusively by Allah’s decree and selection.
The Quran introduces Prophet Jacob as a “powerful, insightful (possessing foresight), and sincere” elite leader. He is not a thief who stole a legacy, but a noble ancestor who bequeathed religion and morality to his sons, even in his most difficult moments.
Look at how the Holy Quran demolishes that image of the “duped father and deceiving son” found in the corrupted Torah and replaces it with figures of “insight”:
Surah Sad 45–46: “And remember Our servants Abraham, Isaac, and Jacob — those of strength and [religious] insight… Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].”
The emphasis on “insight” (basirah) in the verse is tremendous. While the corrupted Torah focuses on Prophet Isaac’s “blindness of the eyes” and his susceptibility to being tricked, the Quran draws attention to the “openness of their heart’s eye” and their deep understanding.
The Difference Between the Two “Deathbeds”
In the corrupted Torah, Prophet Isaac’s deathbed is a scene of an inheritance squabble and fraud. However, in the Quran, Prophet Jacob’s deathbed is a scene of tremendous faith and testament.
The Quran tells us that Prophet Jacob was not someone chasing inheritance through trickery. On the contrary, he was a father who, even with his last breath, worried not about his children’s worldly goods, but about their faith:
Surah Al-Baqarah 133: “Or were you witnesses when death approached Jacob? When he said to his sons, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac — one God. And we are Muslims [in submission] to Him.’”
As seen, the Quran, by telling us the truth, restores Jacob to the station of “an honorable prophet possessing insight who bequeathed Tawhid (Monotheism) to his children” — the place where he belongs.
The Holy Quran not only protects the honor of the prophets; it also teaches us the seriousness, honesty, and divine origin of the institution of prophethood. And once again, we see that the true Sunnah (traditions) and life stories of the messengers are found solely and exclusively in the Quran.
Another very striking and important example is this:
In copies of the corrupted Torah, particularly in the expressions found in Psalm 82 (Psalms), a picture is drawn that is diametrically opposed to the belief in Tawhid. The text reads:
“God (Elohim) presides in the great assembly; he renders judgment among the ‘gods’ (Elohim).” (Psalms 82:1)
The fundamental problem here is:
Henotheism (Chief-Deity Worship): This narrative describes a hierarchy with a “chief god” and “lesser gods” gathered under him, rather than a single and unique Creator. This situation resembles Zeus’s Council of Olympus in Ancient Greece or the council of the chief god “El” in Canaanite mythology.
Sharing of Authority: The phrase “judges among the gods” gives the impression that the authority to judge is somehow shared, or that God holds a “board of directors meeting” with other beings as counterparts. In reality, God is the Absolute Judge who has no partner in His judgment; He answers to no one and seeks approval from no one.
Traces of Mythology and the Origin of Distortion
According to the historical-critical method, these expressions that seeped into the corrupted Torah texts show that the Israelites were influenced by surrounding cultures (especially Ugaritic and Canaanite beliefs).
Canaanite Mythology: In Canaanite belief, the chief god El had a council consisting of 70 children known as “The Sons of El” (Bene Elohim).
The Trace of Distortion: Expressions in the corrupted Torah such as “The sons of God” (Genesis 6:2) or “council of gods” are remnants of this pagan belief that could not be fully transformed into monotheism. This is proof of how divine revelation was mixed with mythological elements by human hands over time.
The Holy Quran’s Intervention and True Knowledge
In contrast, the Holy Quran gives us the true information by explaining the reality of the matter. The Quran does not deny that there is a community composed of angels in the heavens; on the contrary, it confirms this structure but describes its “ontological status” (nature of existence) completely differently. The Quran names this structure “Mele-i A’lâ” (The Supreme Assembly / The Exalted Assembly) and provides the following fundamental information:
Not “God,” but “Official/Servant” (Ibadun Mukramun): For the beings that the corrupted Torah calls “Elohim” (gods), the Quran uses the definition “honored servants.”
Surah Al-Anbya 26–27: The verse sternly rejects the claim that angels are God’s “children” or “junior partners.” They are officials who cannot act outside of His command and whose wills are fully surrendered to the will of Allah.
There is No “Exchange of Ideas”: In pagan beliefs, the council of gods meets, argues, and sometimes persuades the chief god. In contrast, in the Mele-i A’lâ of the Holy Quran, there is no exchange of ideas or “sharing of authority.”
Surah As-Saffat: The angels stand in ranks and simply await commands.
Surah Al-Baqarah (Creation of Adam): The angels’ question, “Will You place upon it one who causes corruption?” is not an objection or a judgment; it is an effort to understand the wisdom (istifham-i taaccubi). In the end, they confess their absolute incapacity by saying, “We have no knowledge except what You have taught us.”
They are Not the Source of Knowledge, but its Custodians: While the “gods” (Elohim) in the corrupted Torah narrative possess the power to judge, the members of the Mele-i A’lâ in the Holy Quran do not know the Unseen (Gayb).
Surah Sad 69: “I had no knowledge of the Exalted Assembly [angels] when they were disputing among themselves.” This verse shows that this assembly is occupied with the distribution of duties and the execution of affairs among themselves, but they are not the source of absolute knowledge.
Surahs Al-Jinn and As-Saffat: The fact that devils try to commit “eavesdropping” (stealing a hearing) from this assembly and are driven away proves that this assembly is not divine, but a “protected administrative zone.” If they were “gods,” the jinn could not even approach them.
Conclusion: A Celestial Administration Cleansed of Shirk
The Holy Quran, while answering the question “What is happening in the Heavens?” through the concept of “Mele-i A’lâ,” shares two important truths:
Allah has not created the universe and then withdrawn to a corner; there is a “Mele-i A’lâ” system through which He employs angels as means and by which the universe is managed moment by moment.
No being in this system is a partner, helper, or vizier to Allah. They are all incapable but honored servants in His hand of power.
In summary; while the corrupted Torah depicts the heavens as a “parliament of gods,” the Holy Quran introduces this assembly as a “flawless bureaucracy” (The Realm of Dominion — Malakut) under the command of Allah, the Absolute Sovereign.
And thus, the Quran once again reunites us with the true religion and true information. There is only one God, and He has no partner.
n the false Torah circulating in the market, it is claimed that when Prophet Abraham went to Egypt, he lied about his wife Sarah by saying, “She is my sister,” in order to save his own life, and that he turned a blind eye to Pharaoh taking Sarah into his harem (Genesis 12:11–15).
The Holy Quran corrects this error: The Quran explains in detail that Prophet Abraham stood alone against an idolatrous people and even risked being thrown into the fire. The Quran completely rejects the absurd claim that a hero of pure monotheism—who did not fear death and who smashed the idols with an axe—would, out of fear for his life, hand over his wife to kings and resort to lying.
Emre Karaköse (Emre_1974tr)