The Qur'an corrects the mistakes of the false Injil/Torah.
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The Stern Judgment of the Altered Torah The Torah lays down an exceptionally strict rule concerning intentional homicide "An eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot." This rule offers the family of the slain no authority to forgive or the option to receive blood money (diyah). The punishment is invariably the execution of the murderer. There is no alternative path such as forgiveness or compensation.
Exodus 2123-24 "...thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot."
The Quran's Correction and Added Dimension of Mercy The Quran acknowledges qisas (retaliation in kind) as a right. However, it immediately presents a revolutionary option not found in the corrupted texts forgiveness and diyah (blood money). The Quran grants the guardian (family) of the victim the right to forgive the murderer or to waive qisas in exchange for a payment. It even encourages forgiveness.
Surah Al-Baqarah, Verse 178 "...O you who have believed, prescribed for you is legal retribution for those murdered... But whoever is forgiven by his brother for anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy."
The Significance of the Correction The Quran does not view justice solely as punishment. It integrates mercy, social peace, and the principle of protecting human life into the concept of justice. It transforms the rigid and single-option ruling of the Torah into a more humane, flexible, and merciful legal system. This is a perfect correction demonstrating that God's religion is not merely about punishment but is also founded on forgiveness and mercy. This "forgiveness and diyah" option is a provision unique to the Quran and not found in the Torah.
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Ambiguity and Practice in Altered Texts
In the false Torah, a system was established in which the priests and clergy from the line of Levi were sustained by the offerings and taxes (tithes) presented by the people. This turned religious service into a professional occupation and a source of livelihood. Similarly, in the false Gospel, Paul states that "those who preach the gospel should receive their living from the gospel" (1 Corinthians 914). This situation creates the perception that the divine message can be delivered with the expectation of material reward.
The Quran's Correction and the Universal Principle of the Prophets
The Quran repeatedly emphasizes a common principle of all prophets, from Noah to Muhammad (peace be upon them all) They never demanded any material wage or personal gain from their people in return for their message. Their only expectation was to receive their reward from Allah alone.
Surah Ash-Shu'ara, Verses 109, 127, 145, 164, 180 (The recurring statement from the tongues of Noah, Hud, Salih, Lot, and Shu'ayb)
"For this I ask of you no wage. My wage is only from the Lord of the worlds."
Surah Ya-Sin, Verse 21
"Follow those who ask no reward of you, and who are rightly guided."
The Significance of the Correction
The Quran fundamentally rejects the transformation of religion and its message into a source of income or a professional occupation. It teaches that one of the greatest proofs of a message's divine origin is that its bearer seeks no worldly gain. By presenting this principle as a common denominator for all prophets, the Quran critiques the "clerical class" and the systems of "providing for clergymen" that developed over time in previous religions, and it reveals that this was not the true Sunnah (way/practice) of the prophets.
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In the story told in the passage of Genesis (Tekvin) 111-9 of the falsified Torah, all the people on earth speak a single language. This community comes to the plain of Shinar (Babylon), sets out to build a tower "reaching to the heavens," and desires to "make a name for themselves." God sees this as a threat; the people being "one nation and one language" will make them boundless. Therefore, He descends, confuses their languages, renders them unable to understand one another, and scatters them across the face of the earth. The origin of multiple languages and nations is thus explained as a "divine punishment"; the tower is left unfinished, and the place is named Babel, meaning "confusion."
This narrative contains three major problems
Theological Problem God is portrayed as if seized by a human-like jealousy or sense of threat; a depiction of a being who is anxious about human technological progress and who creates chaos to prevent it is presented.
Moral-Sociological Problem The plurality of languages and nations is stigmatized as the product of a "cursed rupture"; cultural diversity is negatively coded.
Historical-Scientific Problem Linguistic and archaeogenetic data reveal that languages diversified not through a sudden break in a single center, but through a long evolution and multiple geographical focuses. The "single language–sudden fragmentation" model does not align with current data.
In contrast, the Holy Qur'an fundamentally corrects this narrative on three fronts
Rum 30/22 states, "And of His signs is... the diversity of your languages and your colors," thereby qualifying plurality not as a punishment, but as a miracle stemming from divine art and mercy. The purpose of linguistic and racial distinction, as explained in Hujurat 49/13, is "to know one another," not an occasion for superiority or punishment.
In the Holy Qur'an, Allah is not depicted as a being who fears human endeavor. He is the possessor of absolute power; He consciously creates diversity and then makes it a part of the divine test. The motif of "the confusion of tongues" is absent; thus, the human weaknesses attributed to God are cleansed.
And the Qur'an directs the effort of building a high tower not to the people, but to the rulers. That is, not the society or humanity, but only the kings had wanted this.
In conclusion, the Qur'an resolves the three-layered dilemma in the "Tower of Babel" legend in a single stroke it purifies the conception of God from human weaknesses, defines cultural-linguistic diversity as a mercy, and from a historical-scientific perspective, it opens the door to a universal and gradual differentiation instead of a "sudden linguistic rupture." A single correction simultaneously rehabilitates the horizons of theology, sociology, and science; it is a profound confirmation of the Qur'an's "Muhaymin" (overseeing and correcting) quality.
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No, Tanakh is not a false book, if you read properly for understanding. There no problem, you are saying problem, let’s look at problem;
-yes people talking one language, you should ask when, book give you answers because you didn’t take all passage, book says when they migrate to şark side, they stopped in Shinar.
- yes, Rab mixed to their language. It will evolution to the to linguistic ambiguity, a quality of language where a word, phrase, or sentence can have multiple interpretations. This is better for molingual language means one full language. Many century’s ago, of course. This better because you read and understand a few way.
-No, babel means doesn’t confuison religiously, babel means in religion mixed language, Rab stopped to them and send them 4 different way in the nature. Also babel comes Sumerian phrases bab ilim. That means some community call Babil in modern day, some community call Babel. Religious meaning Gate of god.
-No, for Rab this is not a threat, unfortunely, it very early for the human, for set up the city and tower. If Rab think like you is a threat, Rab can be erase the city and tower. Which you call in religion language halak.. But Rab didn’t to that, just stopped about building. Because Rab saw they don’t use rock and mortar (mixing sand and cement)
- there is no theological problem, no there is no jeolusy, mean doesn’t accept any partner. Or more than one gods. Same like Allah. Allah doesn’t accept partner. Are you thinking Allah is jealousy? If you don’t think , this is same thing.
-No there is no moral problem, for one nation, otherwise you can’t not find foreign word, in their languages. Because all languages alive and affected evolotion of languages. Are you thinking Quran contains pure moder Arabic languages? No contains Arabi languages,(its very large geography )Farsi, Aramaic, Ibranic etc. Languages, but we say short cut Arabic languages. Because of percentage more Arabi languages.
-Also there is nations problem, because Tanakh keep very good chronology about human history. Plus there is no historic and scientific problem. Because Tanaka believer lived together foreign community some times. In first temple, and second temple times.
-Also Rum ayah, el sineti come from İbranic languages, means descendent of Canaanite people, of course their colour and languages could be different. That’s normal in human history. Hucurat is same too, you check Hucur people, modern day names Crimean people, their root come from nomadic community.you should read carefully to surah Hucur.do you think prophet was sitting all day in the home, he doesn’t go anywhere, he doesn’t across people from different area, or he doesn’t send his people for messages different areas? if you think like this, you are wrong.
So Quran does not support rulers building which they want. And it gives example from firavne, if you read carefully.
So, in your post Quran doesn’t solved any problem, because problem is coming from you, not from Quran or Allah. This is different things.
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Ambiguity and Practice in Altered Texts
In the false Torah, a system was established in which the priests and clergy from the line of Levi were sustained by the offerings and taxes (tithes) presented by the people. This turned religious service into a professional occupation and a source of livelihood. Similarly, in the false Gospel, Paul states that "those who preach the gospel should receive their living from the gospel" (1 Corinthians 914). This situation creates the perception that the divine message can be delivered with the expectation of material reward.
The Quran's Correction and the Universal Principle of the Prophets
The Quran repeatedly emphasizes a common principle of all prophets, from Noah to Muhammad (peace be upon them all) They never demanded any material wage or personal gain from their people in return for their message. Their only expectation was to receive their reward from Allah alone.
Surah Ash-Shu'ara, Verses 109, 127, 145, 164, 180 (The recurring statement from the tongues of Noah, Hud, Salih, Lot, and Shu'ayb)
"For this I ask of you no wage. My wage is only from the Lord of the worlds."
Surah Ya-Sin, Verse 21
"Follow those who ask no reward of you, and who are rightly guided."
The Significance of the Correction
The Quran fundamentally rejects the transformation of religion and its message into a source of income or a professional occupation. It teaches that one of the greatest proofs of a message's divine origin is that its bearer seeks no worldly gain. By presenting this principle as a common denominator for all prophets, the Quran critiques the "clerical class" and the systems of "providing for clergymen" that developed over time in previous religions, and it reveals that this was not the true Sunnah (way/practice) of the prophets.
No you thinking wrong, again, every religion is different and care their people. Quran is a same. Even when you go to imam and say, I need a funeral, you should pay for service. For North America price is $1500 dollars, and some areas it’s going $5000 to $8000 you can search from the internet. If you want to send your kids to Quranic education, you should pay money, it’s not free. Another religion is same too. When imam come for nikah , its traditional people pay some money or giving a gift. If somebody making mukâbele in the holly Ramadan, should pay money for the hoca. You should read carefully, Kahin in Tanakh mean everything,he manage wet nurse too, like doctor etc. Because time is clear when Rab said these part. Of course every religion has a volunteer group too, they teach in church, or sinagog. Similar like mosque education, you pay for imam regular monthly wage. I didn’t count special Quran courses.
Provision for Priests and Levites
1“The Levitical priests, all the tribe of Levi, shall have no portion or inheritance with Israel. They shall eat the LORD’s food offeringsa as theirb inheritance. 2They shall have no inheritance among their brothers; the LORD is their inheritance, as he promised them. 3And this shall be the priests’ due from the people, from those offering a sacrifice, whether an ox or a sheep they shall give to the priest the shoulder and the two cheeks and the stomach. 4The firstfruits of your grain, of your wine and of your oil, and the first fleece of your sheep, you shall give him. 5For the LORD your God has chosen him out of all your tribes to stand and minister in the name of the LORD, him and his sons for all time.
6“And if a Levite comes from any of your towns out of all Israel, where he lives—and he may come when he desiresc—to the place that the LORD will choose, 7and ministers in the name of the LORD his God, like all his fellow Levites who stand to minister there before the LORD, 8then he may have equal portions to eat, besides what he receives from the sale of his patrimony.
Tithes
22“You shall tithe all the yield of your seed that comes from the field year by year. 23And before the LORD your God, in the place that he will choose, to make his name dwell there, you shall eat the tithe of your grain, of your wine, and of your oil, and the firstborn of your herd and flock, that you may learn to fear the LORD your God always. 24And if the way is too long for you, so that you are not able to carry the tithe, when the LORD your God blesses you, because the place is too far from you, which the LORD your God chooses, to set his name there, 25then you shall turn it into money and bind up the money in your hand and go to the place that the LORD your God chooses 26and spend the money for whatever you desire—oxen or sheep or wine or strong drink, whatever your appetite craves. And you shall eat there before the LORD your God and rejoice, you and your household. 27And you shall not neglect the Levite who is within your towns, for he has no portion or inheritance with you.
28“At the end of every three years you shall bring out all the tithe of your produce in the same year and lay it up within your towns. 29And the Levite, because he has no portion or inheritance with you, and the sojourner, the fatherless, and the widow, who are within your towns, shall come and eat and be filled, that the LORD your God may bless you in all the work of your hands that you do.
Quran;
Enfal 41Sam Gerrans The Qur'an A Complete Revelation
And know that anything you take in spoils, to God belongs its fifth, and to the Messenger, and to the relatives, and the fatherless, and the poor, and the wayfarer, if you believe in God, and what We sent down upon Our servant on the day of division — the day the two hosts met; and God is over all things powerful.Hasr6
Sam Gerrans The Qur'an A Complete Revelation
And what God gave in spoil to His messenger from them you spurred not for it any horse or camel, but God gives His messengers authority over whom He wills; and God is over all things powerful.https//www.baytul-mal.org/what-we-do
https//islamansiklopedisi.org.tr/beytulmal
https//firdawsacademy.com/quran-learning-fees/
https//www.equranschool.com/fee
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Here is another example of a correction;
It is claimed in the false gospels that if a person turns away from God, they are lost forever and should be killed
"Think of those who were once enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have experienced the goodness of the word of God and the powers of the coming age—and then have fallen away! It is impossible to bring them back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace." (Hebrews 64-6)
and
"But if a righteous person turns from their righteousness and does evil and commits the same detestable things the wicked person does, will they live? None of the righteous things that person has done will be remembered. Because of the unfaithfulness they are guilty of and because of the sins they have committed, they will die." (Ezekiel 1824)
Unfortunately, later writings in the false gospels also state that apostates should be punished by death
"If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?" (Hebrews 1026-29)
In contrast, the Holy Quran states that everyone is free in their belief, and that the purpose of the test of life in this world is to confront oneself and live one's faith freely. Those who disbelieve after believing are only deprived of spiritual guidance
"That is because they believed, and then they disbelieved; so their hearts were sealed, and they do not understand." (Al-Munafiqun 633)
The Holy Quran repeatedly states that people are free in their beliefs
"There shall be no compulsion in the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing." (Al-Baqarah 2256)
And let us remind again, according to the Quran, you cannot even slap someone for their beliefs. Everyone will freely believe whatever they want so that they have no right to object in the hereafter. This is indeed the goal of this world of trial.
Thus, the Holy Quran has once again corrected the false gospels/Torah on the market. People are free to leave the religion or to continue believing.
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In the False Torah, a story is told in which Prophet David commands a census, an act that is considered a great sin before God. As punishment for this sin, a plague is sent upon the people of Israel, and 70,000 innocent people lose their lives.
However, the most shocking and profound problem in this narrative is that the two different texts describing who incited David to this sin are diametrically opposed to each other
The First Account (2 Samuel 241) "Again the anger of the LORD was kindled against Israel, and he incited David against them, saying, ‘Go, number Israel and Judah.’"
The Second Account (1 Chronicles 211) "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
- 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 (fishah), 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.
- 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.
- 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 false 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 Qur'an's Theological Correction Allah Never Commands Evil.
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Here is another example of a correction;
It is claimed in the false gospels that if a person turns away from God, they are lost forever and should be killed
"Think of those who were once enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have experienced the goodness of the word of God and the powers of the coming age—and then have fallen away! It is impossible to bring them back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace." (Hebrews 64-6)
and
"But if a righteous person turns from their righteousness and does evil and commits the same detestable things the wicked person does, will they live? None of the righteous things that person has done will be remembered. Because of the unfaithfulness they are guilty of and because of the sins they have committed, they will die." (Ezekiel 1824)
Unfortunately, later writings in the false gospels also state that apostates should be punished by death
"If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?" (Hebrews 1026-29)
In contrast, the Holy Quran states that everyone is free in their belief, and that the purpose of the test of life in this world is to confront oneself and live one's faith freely. Those who disbelieve after believing are only deprived of spiritual guidance
"That is because they believed, and then they disbelieved; so their hearts were sealed, and they do not understand." (Al-Munafiqun 633)
The Holy Quran repeatedly states that people are free in their beliefs
"There shall be no compulsion in the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing." (Al-Baqarah 2256)
And let us remind again, according to the Quran, you cannot even slap someone for their beliefs. Everyone will freely believe whatever they want so that they have no right to object in the hereafter. This is indeed the goal of this world of trial.
Thus, the Holy Quran has once again corrected the false gospels/Torah on the market. People are free to leave the religion or to continue believing.
Let’s compare the verses,what does mean Rab saying to people? I take passage especially Turkish language, maybe you can read carefully.
21 “Kötü kişi işlediği bütün günahlardan döner, buyruklarıma uyar, adil ve doğru olanı yaparsa, kesinlikle yaşayacak, ölmeyecektir. 22 İşlediği günahlardan hiçbiri ona karşı anılmayacaktır. Doğruluğu sayesinde yaşayacaktır. 23 Ben kötü kişinin ölümünden sevinç duymam, ancak kötü kişinin kötü yollarından dönüp yaşamasından sevinç duyarım. Egemen RAB böyle diyor.
24 “Doğru kişi doğruluğundan döner, günah işler, kötü kişinin yaptığı bütün iğrenç şeyleri yaparsa, yaşayacak mı? Onun yaptığı doğru işlerin hiçbiri anılmayacaktır. Sadakatsizliği yüzünden suçludur, günahları yüzünden ölecektir.
25 “Siz yine de, ‘Rab’bin yolu doğru değil’ diyorsunuz. Ey İsrail halkı, dinle Benim yolum mu doğru değil? Doğru olmayan sizin yollarınız değil mi? 26 Doğru kişi doğruluğundan döner de kötülük yaparsa, bu yüzden ölecek. Evet, işlediği günah yüzünden ölecektir. 27 Ama kötü kişi, yaptığı kötülükten döner, adil ve doğru olanı yaparsa, canını kurtaracaktır. 28 Çünkü isyanlarının farkına varıyor ve onlardan dönüyor. Böyle biri kesinlikle yaşayacak, ölmeyecektir. 29 Öyleyken, İsrail halkı, ‘Rab’bin yolu doğru değil’ diyor. Ey İsrail halkı, benim yollarım mı doğru değil? Doğru olmayan sizin yollarınız değil mi?
30 “Bu yüzden, ey İsrail halkı, sizleri, her birinizi yolunuza göre yargılayacağım. Egemen RAB böyle diyor. Dönün! İsyanlarınızdan dönün! Günahın sizi yıkıma sürüklemesine izin vermeyin. 31 İsyanlarınızı kendinizden uzaklaştırın. Yeni bir yürek, yeni bir ruh edinin. Neden öleceksin, ey İsrail halkı? 32 Çünkü ben kimsenin ölümünden sevinç duymam. Egemen RAB böyle diyor. Öyleyse günahınızdan dönün de yaşayın!”I will giving English part, from KJ they convert the word, WICKED, Tanakh doesn’t say wicked person, in this part just use the right way or wrong way.
21But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22All his transgressions that he hath committed, they shall not be mentioned unto him in his righteousness that he hath done he shall live. 23Have I any pleasure at all that the wicked should die? saith the Lord GOD and not that he should return from his ways, and live?
24But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 28Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. 29Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? 30Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. 31Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit for why will ye die, O house of Israel? 32For I have no pleasure in the death of him that dieth, saith the Lord GOD wherefore turn yourselves, and live ye.On the other hand,in ne testament Hebrew passages they don’t allow for forgiveness Islamic means Tövbe. It’s unacceptable!
Quran goes the same way like Tanakh, examples;
Ezekiel 18
19 “Ama siz, ‘Oğul neden babasının işlediği suçlardan sorumlu tutulmasın?’ dersiniz. Bu oğul adil ve doğru olanı yapmış, bütün kurallarımı dikkatle izlemiştir. Böyle biri kesinlikle yaşayacaktır. 20 Ölecek olan günah işleyen kişidir. Oğul babasının suçundan sorumlu tutulamaz, baba da oğlunun suçundan sorumlu tutulamaz. Doğru kişi doğruluğunun, kötü kişi kötülüğünün karşılığını alacaktırPicktall
Fatır 18
And no burdened soul can bear another's burden, and if one heavy laden crieth for (help with) his load, naught of it will be lifted even though he (unto whom he crieth) be of kin. Thou warnest only those who fear their Lord in secret, and have established worship. He who groweth (in goodness), groweth only for himself, (he cannot by his merit redeem others). Unto Allah is the journeying.Plus, yes Quran say that verse for Munafik people, it’s correct, but Quran says , kill the müşriks, on Tevbe 5. How we explain this verses? Does for okey for münâfık, this is not okey for müşriks?
Ezekiel 47
21 “You are to distribute this land among yourselves according to the tribes of Israel. 22 You are to allot it as an inheritance for yourselves and for the foreigners residing among you and who have children. You are to consider them as native-born Israelites; along with you they are to be allotted an inheritance among the tribes of Israel. 23 In whatever tribe a foreigner resides, there you are to give them their inheritance,” declares the Sovereign LORD.Leviticus 24
You are to have the same law for the alien and the native-born. I am the LORD your God.Leviticus 19
33 " 'When an alien lives with you in your land, do not mistreat him. 34 The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt. I am the LORD your God.Exodus 1249
The same law applies to the native-born and to the alien living among you."Exodus 2221
"Do not mistreat an alien or oppress him, for you were aliens in Egypt.Leviticus 1910
Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the alien. I am the LORD your God. -
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 241) "Again the anger of the LORD was kindled against Israel, and he incited David against them, saying, ‘Go, number Israel and Judah.’"
The Second Account (1 Chronicles 211) "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
- 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 (fishah), 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.
- 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.
- 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 false 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.
So, Holy Quran corrects the false Bible again.
And other example
The passage of 2 Kings 223-24 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, 2914) 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 Qur'an's Theological Correction Allah Never Commands Evil.
-
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 241) "Again the anger of the LORD was kindled against Israel, and he incited David against them, saying, ‘Go, number Israel and Judah.’"
The Second Account (1 Chronicles 211) "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
- 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 (fishah), 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.
- 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.
- 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 false 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.
No, you didn’t read carefully, Rab and Allah can be kill the clans, Quranic word, halak.
What is the part, could read it;
David Counts the Fighting Men
21 Satan rose up against Israel and incited David to take a census of Israel. 2 So David said to Joab and the commanders of the troops, “Go and count the Israelites from Beersheba to Dan. Then report back to me so that I may know how many there are.”
3 But Joab replied, “May the Lord multiply his troops a hundred times over. My lord the king, are they not all my lord’s subjects? Why does my lord want to do this? Why should he bring guilt on Israel?”
4 The king’s word, however, overruled Joab; so Joab left and went throughout Israel and then came back to Jerusalem. 5 Joab reported the number of the fighting men to David In all Israel there were one million one hundred thousand men who could handle a sword, including four hundred and seventy thousand in Judah.
6 But Joab did not include Levi and Benjamin in the numbering, because the king’s command was repulsive to him. 7 This command was also evil in the sight of God; so he punished Israel.
8 Then David said to God, “I have sinned greatly by doing this. Now, I beg you, take away the guilt of your servant. I have done a very foolish thing.”
9 The Lord said to Gad, David’s seer, 10 “Go and tell David, ‘This is what the Lord says I am giving you three options. Choose one of them for me to carry out against you.’”
11 So Gad went to David and said to him, “This is what the Lord says ‘Take your choice 12 three years of famine, three months of being swept away before your enemies, with their swords overtaking you, or three days of the sword of the Lord—days of plague in the land, with the angel of the Lord ravaging every part of Israel.’ Now then, decide how I should answer the one who sent me.”
13 David said to Gad, “I am in deep distress. Let me fall into the hands of the Lord, for his mercy is very great; but do not let me fall into human hands.”
14 So the Lord sent a plague on Israel, and seventy thousand men of Israel fell dead. 15 And God sent an angel to destroy Jerusalem. But as the angel was doing so, the Lord saw it and relented concerning the disaster and said to the angel who was destroying the people, “Enough! Withdraw your hand.” The angel of the Lord was then standing at the threshing floor of Araunah the Jebusite.
16 David looked up and saw the angel of the Lord standing between heaven and earth, with a drawn sword in his hand extended over Jerusalem. Then David and the elders, clothed in sackcloth, fell facedown.
17 David said to God, “Was it not I who ordered the fighting men to be counted? I, the shepherd, have sinned and done wrong. These are but sheep. What have they done? Lord my God, let your hand fall on me and my family, but do not let this plague remain on your people.”
David Builds an Altar
18 Then the angel of the Lord ordered Gad to tell David to go up and build an altar to the Lord on the threshing floor of Araunah the Jebusite. 19 So David went up in obedience to the word that Gad had spoken in the name of the Lord.
20 While Araunah was threshing wheat, he turned and saw the angel; his four sons who were with him hid themselves. 21 Then David approached, and when Araunah looked and saw him, he left the threshing floor and bowed down before David with his face to the ground.
22 David said to him, “Let me have the site of your threshing floor so I can build an altar to the Lord, that the plague on the people may be stopped. Sell it to me at the full price.”
23 Araunah said to David, “Take it! Let my lord the king do whatever pleases him. Look, I will give the oxen for the burnt offerings, the threshing sledges for the wood, and the wheat for the grain offering. I will give all this.”
24 But King David replied to Araunah, “No, I insist on paying the full price. I will not take for the Lord what is yours, or sacrifice a burnt offering that costs me nothing.”
25 So David paid Araunah six hundred shekels of gold for the site. 26 David built an altar to the Lord there and sacrificed burnt offerings and fellowship offerings. He called on the Lord, and the Lord answered him with fire from heaven on the altar of burnt offering.
27 Then the Lord spoke to the angel, and he put his sword back into its sheath. 28 At that time, when David saw that the Lord had answered him on the threshing floor of Araunah the Jebusite, he offered sacrifices there. 29 The tabernacle of the Lord, which Moses had made in the wilderness, and the altar of burnt offering were at that time on the high place at Gibeon. 30 But David could not go before it to inquire of God, because he was afraid of the sword of the angel of the Lord.
What does it mean Halak in Islam ? And Quran ? How many Kavm, clan etc. Is that the despotism for you, or not , if it is not , what is your reason ? Could you explain to us?
https//allahbizdenneleristiyor.com/gecmis-kavimlerin-helaki.html
- The Qur'an's Theological Correction Allah Never Commands Evil.
-
So, Holy Quran corrects the false Bible again.
And other example
The passage of 2 Kings 223-24 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, 2914) 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.
Read carefully,
1And it came about when the LORD was about to take up Elijah by a whirlwind to heaven, that Elijah went with Elisha from Gilgal. 2Elijah said to Elisha, "Stay here please, for the LORD has sent me as far as Bethel." But Elisha said, "As the LORD lives and as you yourself live, I will not leave you." So they went down to Bethel. 3Then the sons of the prophets who Bethel came out to Elisha and said to him, "Do you know that the LORD will take away your master from over you today?" And he said, "Yes, I know; be still."
4Elijah said to him, "Elisha, please stay here, for the LORD has sent me to Jericho." But he said, "As the LORD lives, and as you yourself live, I will not leave you." So they came to Jericho. 5The sons of the prophets who at Jericho approached Elisha and said to him, "Do you know that the LORD will take away your master from over you today?" And he answered, "Yes, I know; be still." 6Then Elijah said to him, "Please stay here, for the LORD has sent me to the Jordan." And he said, "As the LORD lives, and as you yourself live, I will not leave you." So the two of them went on.
7Now fifty men of the sons of the prophets went and stood opposite at a distance, while the two of them stood by the Jordan. 8Elijah took his mantle and folded it together and struck the waters, and they were divided here and there, so that the two of them crossed over on dry ground.
9When they had crossed over, Elijah said to Elisha, "Ask what I shall do for you before I am taken from you." And Elisha said, "Please, let a double portion of your spirit be upon me." 10He said, "You have asked a hard thing. , if you see me when I am taken from you, it shall be so for you; but if not, it shall not be ." 11As they were going along and talking, behold, a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven. 12Elisha saw and cried out, "My father, my father, the chariots of Israel and its horsemen!" And he saw Elijah no more. Then he took hold of his own clothes and tore them in two pieces. 13He also took up the mantle of Elijah that fell from him and returned and stood by the bank of the Jordan. 14He took the mantle of Elijah that fell from him and struck the waters and said, "Where is the LORD, the God of Elijah?" And when he also had struck the waters, they were divided here and there; and Elisha crossed over.
Elisha Succeeds Elijah
15Now when the sons of the prophets who at Jericho opposite saw him, they said, "The spirit of Elijah rests on Elisha." And they came to meet him and bowed themselves to the ground before him. 16They said to him, "Behold now, there are with your servants fifty strong men, please let them go and search for your master; perhaps the Spirit of the LORD has taken him up and cast him on some mountain or into some valley." And he said, "You shall not send." 17But when they urged him until he was ashamed, he said, "Send." They sent therefore fifty men; and they searched three days but did not find him. 18They returned to him while he was staying at Jericho; and he said to them, "Did I not say to you, 'Do not go'?"
19Then the men of the city said to Elisha, "Behold now, the situation of this city is pleasant, as my lord sees; but the water is bad and the land is unfruitful." 20He said, "Bring me a new jar, and put salt in it." So they brought to him. 21He went out to the spring of water and threw salt in it and said, "Thus says the LORD, I have purified these waters; there shall not be from there death or unfruitfulness any longer.'" 22So the waters have been purified to this day, according to the word of Elisha which he spoke.
23Then he went up from there to Bethel; and as he was going up by the way, young lads came out from the city and mocked him and said to him, "Go up, you baldhead; go up, you baldhead!" 24When he looked behind him and saw them, he cursed them in the name of the LORD. Then two female bears came out of the woods and tore up forty-two lads of their number. 25He went from there to Mount Carmel, and from there he returned to Samaria.
What is this? I am giving Turkish.
Keyf
Yine gittiler, nihayet bir oğlana rast geldiler tuttu onu öldürüverdi, â! Dedi ter temiz bir nefsi bir nefis mukabili olmaksızın öldürdün mü? alimallah çok münker bir şey yaptınHızır dedi ki "Doğrusu sen benimle asla sabredemezsin demedim mi sana?"
Elisah cursed to young boy or kids, wit the name of Rab.
And another verses;
Münâfıkin 4
Onları gördüğün zaman kalıpları hoşuna gider, konuşurlarsa sözlerini dinlersin. Onlar sanki dayanmış keresteler gibidirler. Her gürültüyü kendi aleyhlerine sanırlar. Onlar düşmandır, onlardan sakın. Allah onları kahretsin! Nasıl olup da döndürülüyorlar? -
So, Holy Quran corrects the false Bible again.
And other example
The passage of 2 Kings 223-24 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, 2914) 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.
So, Holy Quran corrects the false Bible again.
And;
In the corrupted Torah's book of Genesis (Tekvin) 126-27, there is a passage that states "Then God said, 'Let us make mankind in our image, in our likeness.' ... So God created mankind in his own image, in the image of God he created them; male and female he created them." This narrative depicts God as an anthropomorphic (human-shaped) being; it implies that He possesses an "image" (form, likeness) and that humanity was modeled according to this image. Similar expressions are found elsewhere in the False Torah; for example, there are mentions of physical limbs such as God's "hand," "face," or "back" (e.g., Exodus 3323 "You will see my back, but my face shall not be seen.".
This narrative contains problems
Theological problem It reduces God to a material form or a human-like resemblance; by likening Him to created beings, it undermines the principle of tawhid (divine oneness). This gives rise to an anthropomorphism similar to the "idols of gods" in paganism, and in Christian theology, the concept of "creation in the image of God" is seen as laying the groundwork for the doctrine of Jesus as the "Son of God."Philosophical problem If God possesses an "image," His infinite and non-spatial nature falls into contradiction; creation is perceived as a process of "copying" or "resemblance," which violates divine transcendence (muta'al).
The Quran radically corrects this narrative
Surah Ash-Shura 4211 declares Allah to be free from any form of likeness (mushabaha), stating, "There is nothing like unto Him, and He is the Hearing, the Seeing." Surah Al-Ikhlas 1124 rejects anthropomorphism with the statement, "Nor is there to Him any equivalent," meaning God cannot have an "image" or a "likeness."
The arrogance of "resembling God" is positioned in the Quran as a characteristic of tyrants like Pharaoh (e.g., Surah Al-Qasas 283; thus, the idea of "human-God resemblance" found in the Torah is inverted, presented as an insolent claim.
Surah Al-Ikhlas (Chapter 112)
Say, "He is Allah, the One and Only (Ahad)."
"Allah, the Eternal, Absolute (As-Samad)."
"He neither begets nor is He begotten."
"And there is none comparable to Him.""Vision perceives Him not, but He perceives all vision; and He is the Subtle, the Acquainted." (Surah Al-An'am, 6103)
"And when Moses arrived at Our appointed time and his Lord spoke to him, he said, 'My Lord, show me that I may look at You.' said, 'You will not see Me (Lan tarani), but look at the mountain; if it should remain in its place, then you will see Me.' But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, 'Exalted are You! I have repented to You, and I am the first of the believers.'" (Surah Al-A'raf, 7143)
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So, Holy Quran corrects the false Bible again.
And;
In the corrupted Torah's book of Genesis (Tekvin) 126-27, there is a passage that states "Then God said, 'Let us make mankind in our image, in our likeness.' ... So God created mankind in his own image, in the image of God he created them; male and female he created them." This narrative depicts God as an anthropomorphic (human-shaped) being; it implies that He possesses an "image" (form, likeness) and that humanity was modeled according to this image. Similar expressions are found elsewhere in the False Torah; for example, there are mentions of physical limbs such as God's "hand," "face," or "back" (e.g., Exodus 3323 "You will see my back, but my face shall not be seen.".
This narrative contains problems
Theological problem It reduces God to a material form or a human-like resemblance; by likening Him to created beings, it undermines the principle of tawhid (divine oneness). This gives rise to an anthropomorphism similar to the "idols of gods" in paganism, and in Christian theology, the concept of "creation in the image of God" is seen as laying the groundwork for the doctrine of Jesus as the "Son of God."Philosophical problem If God possesses an "image," His infinite and non-spatial nature falls into contradiction; creation is perceived as a process of "copying" or "resemblance," which violates divine transcendence (muta'al).
The Quran radically corrects this narrative
Surah Ash-Shura 4211 declares Allah to be free from any form of likeness (mushabaha), stating, "There is nothing like unto Him, and He is the Hearing, the Seeing." Surah Al-Ikhlas 1124 rejects anthropomorphism with the statement, "Nor is there to Him any equivalent," meaning God cannot have an "image" or a "likeness."
The arrogance of "resembling God" is positioned in the Quran as a characteristic of tyrants like Pharaoh (e.g., Surah Al-Qasas 283; thus, the idea of "human-God resemblance" found in the Torah is inverted, presented as an insolent claim.
Surah Al-Ikhlas (Chapter 112)
Say, "He is Allah, the One and Only (Ahad)."
"Allah, the Eternal, Absolute (As-Samad)."
"He neither begets nor is He begotten."
"And there is none comparable to Him.""Vision perceives Him not, but He perceives all vision; and He is the Subtle, the Acquainted." (Surah Al-An'am, 6103)
"And when Moses arrived at Our appointed time and his Lord spoke to him, he said, 'My Lord, show me that I may look at You.' said, 'You will not see Me (Lan tarani), but look at the mountain; if it should remain in its place, then you will see Me.' But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, 'Exalted are You! I have repented to You, and I am the first of the believers.'" (Surah Al-A'raf, 7143)
Yes, Tanah said that this sentences, but it doesn’t say male or female, tho book says images, mean doesn’t mean a picture which today you are using on internet. Means Hebrew Besal ,for Rab, not beşer , because Adam and wife is Beşer , not beşal, that’s the difference, because according to the Tanakh Rab’souls be careful not Rab, Rab’s soul, on top of the water to surging at the begining . Yes when it explain book use metaphor, like similar Quran, Allah throw, Allah’s hands, Allah’s paint, Allah’string, Allah’s writing, Allah’s noor,Allah’s camel, and 99 names. Are you saying same thing for Quran ? If not why? Same as Quran, before the creation of everything, Allah’s arş on tap of the water. You can read on the Quran. Yes it’s correct for Musa part,Musa talking to Allah, and Allah give answer. in Quran, means you cannot see me , but you can look the mountain, means Allah make a Tecella to the mountain. What does it tecella in Turkish language ? This original ayah.
What does mean or tecelli ? Where come from this word? It come from Quran.
https//islamansiklopedisi.org.tr/tecelli
Why we human using some Allah names ? Actually not a name , adjectives.but all adjectives sign to names.
For example Allah says in Quran we writed everything in the book.
Everything have We recorded in a Book. Nebe 29
https//www.kuranmeali.com/AyetKarsilastirma.php?sure=78&ayet=29 Check the Türkish meaning.
So, you are writing too, what does it mean for you? Are you Allah? No. But you are behaving same in terms of 99 names and more. You should read from Tanakh, originally, how you reading your book originally it’s the same thing.
So, your writing part didn’t correct anything. Just you though it is correcting. Or give the answer my questions;
Is Allah seeing everything?
Is Allah hearing everything?
Is Allah witness everything?
Is Allah show face or body etc.? Why Allah says to Musa you cannot see me ? We can write so many question. -
So, Holy Quran corrects the false Bible again.
And;
In the corrupted Torah's book of Genesis (Tekvin) 126-27, there is a passage that states "Then God said, 'Let us make mankind in our image, in our likeness.' ... So God created mankind in his own image, in the image of God he created them; male and female he created them." This narrative depicts God as an anthropomorphic (human-shaped) being; it implies that He possesses an "image" (form, likeness) and that humanity was modeled according to this image. Similar expressions are found elsewhere in the False Torah; for example, there are mentions of physical limbs such as God's "hand," "face," or "back" (e.g., Exodus 3323 "You will see my back, but my face shall not be seen.".
This narrative contains problems
Theological problem It reduces God to a material form or a human-like resemblance; by likening Him to created beings, it undermines the principle of tawhid (divine oneness). This gives rise to an anthropomorphism similar to the "idols of gods" in paganism, and in Christian theology, the concept of "creation in the image of God" is seen as laying the groundwork for the doctrine of Jesus as the "Son of God."Philosophical problem If God possesses an "image," His infinite and non-spatial nature falls into contradiction; creation is perceived as a process of "copying" or "resemblance," which violates divine transcendence (muta'al).
The Quran radically corrects this narrative
Surah Ash-Shura 4211 declares Allah to be free from any form of likeness (mushabaha), stating, "There is nothing like unto Him, and He is the Hearing, the Seeing." Surah Al-Ikhlas 1124 rejects anthropomorphism with the statement, "Nor is there to Him any equivalent," meaning God cannot have an "image" or a "likeness."
The arrogance of "resembling God" is positioned in the Quran as a characteristic of tyrants like Pharaoh (e.g., Surah Al-Qasas 283; thus, the idea of "human-God resemblance" found in the Torah is inverted, presented as an insolent claim.
Surah Al-Ikhlas (Chapter 112)
Say, "He is Allah, the One and Only (Ahad)."
"Allah, the Eternal, Absolute (As-Samad)."
"He neither begets nor is He begotten."
"And there is none comparable to Him.""Vision perceives Him not, but He perceives all vision; and He is the Subtle, the Acquainted." (Surah Al-An'am, 6103)
"And when Moses arrived at Our appointed time and his Lord spoke to him, he said, 'My Lord, show me that I may look at You.' said, 'You will not see Me (Lan tarani), but look at the mountain; if it should remain in its place, then you will see Me.' But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, 'Exalted are You! I have repented to You, and I am the first of the believers.'" (Surah Al-A'raf, 7143)
So, Holy Quran corrects the false Bible again.
And;
The foundation of Christian theology is the belief in "original sin," which posits that the first sin committed by Adam has been inherited by all of humanity from generation to generation. According to this, every human is born a sinner and can only be saved from this sin by faith in Jesus.
Romans 512 "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned—"
The Quran's Correction
The Quran completely rejects this theology. It states that Adam's mistake was personal, that he repented, and that Allah accepted his repentance. No one bears the burden of another's sin. Every child is born pure upon the Islamic fitrah (the innate potential to recognize Allah).
Surah Al-Baqarah, Verse 37 "Then Adam received from his Lord words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful."
Surah An-Najm, Verse 38 "That no bearer of burdens will bear the burden of another."
The Importance of the Correction
The Quran liberates humanity from a psychology of inherited guilt. Instead of a fatalism that introduces concepts like "atonement" or "intermediary" between man and God, rendering humanity passive, the Quran restores human dignity and an active role by declaring personal responsibility, free will, and that the door of repentance is open to everyone.
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Errancy; Children are born pure, without sin XE "sin" (Leviticus 1144, 192, 207) Vs Children are born wicked sinners (Psalms 583)
Excuse; That is what it says but that is not what it means. (Psalms 583) is speaking about the potential to commit sin XE "sin" , not being an actual sinner.
Rebuttal (See Reply letter in Rebuttal Chart). The language and context used is that of one who is a sinner, not of one who will be a sinner.
?The wicked are estranged from the womb? -not- ?will be? (future tense), instead ?are? (present tense)
?they go astray as soon as they be born, speaking lies.?
not will go astray as adults.
Furthermore, Paul also adopts the absurdity that children are sinners by claiming;
?Wherefore, as by one man sin XE "sin" entered into the world, and death XE "death" by sin; and so death passed upon all men, for that all have sinned? (Romans 512)
Correction The Quran corrects the fallacy that children are inherently evil or have contracted sin XE "sin" of previous generations;
?We have indeed created man in the best of moulds.? (Quran 954)
"Say, "Shall I seek other than God as a Lord when He is the Lord of everything?" Every person earns what is for it, and none will bear the burden of another. Then to your Lord is your return and He will inform you regarding your disputes " (Quran 6164)
" If you reject, then know that God is in no need of you, and He dislikes rejection for His servants. If you are appreciative, He is pleased for you. None shall bear the burdens of another. Then to your Lord is your return, and He will inform you of everything you had done. He is fully aware of what is inside the chests." (Quran 397)
https//quranbible.org/english.htm#_Toc96948618
Where you reading I don’t know but you wrong.
Tanakh use resaim , Turkish word name Rasim , resaim means doesn’t wicked or involved evil. Resaim means, people which they are not on right way, like Quranic word, they are not on sıratı müştakım. Because Jewish belief says, baby doesn’t born sinner, no ! But baby can born from the womb resaim , and goes the astray, astray means in Hebrew doesn’t mean smoke cup, it’s tau , same tau pass also psalm 107/4 means go to desert and cannot find a road for him or her.like metaphor lost people, they can not find their way. When they small like kid, they start to make deception mean cheating, for example when you ask to kid did you steal something (because you know he or she steal Ed) say no, that doesn’t mean lie, mean cheating. Because kids. Same word pass psalm 4/2 If Jewish believers want to say wicked person or person who involved to evil, they use rasa or Merusa word. Not resaim, resaim is acceptable for Jewish belief, even born Jew maybe they don’t have belief about the religion. Usually they believe Yahve, but they dönt make practise religiously in the life. That’s acceptable. They are not wicked or involved evil. In Jewish belief baby doesn’t born sinner or wicked or evil. Even baby doesn’t born nonjewish mother.
Same like a Muslim people, baby born and family give education about religion , but when grow up he or she doesn’t believe or believe Allah they don’t make practise about religion. Are you saying wicked or evil?If you read from Türkish bible means New Testament they don’t use wicked they use bad person for this part .
https//kutsalkitap.info.tr/?q=Mezmurlar+58
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So, Holy Quran corrects the false Bible again.
And;
The foundation of Christian theology is the belief in "original sin," which posits that the first sin committed by Adam has been inherited by all of humanity from generation to generation. According to this, every human is born a sinner and can only be saved from this sin by faith in Jesus.
Romans 512 "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned—"
The Quran's Correction
The Quran completely rejects this theology. It states that Adam's mistake was personal, that he repented, and that Allah accepted his repentance. No one bears the burden of another's sin. Every child is born pure upon the Islamic fitrah (the innate potential to recognize Allah).
Surah Al-Baqarah, Verse 37 "Then Adam received from his Lord words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful."
Surah An-Najm, Verse 38 "That no bearer of burdens will bear the burden of another."
The Importance of the Correction
The Quran liberates humanity from a psychology of inherited guilt. Instead of a fatalism that introduces concepts like "atonement" or "intermediary" between man and God, rendering humanity passive, the Quran restores human dignity and an active role by declaring personal responsibility, free will, and that the door of repentance is open to everyone.
So, Holy Quran corrects the false Bible again.
And;
In the false Torah, it is written that God supposedly demands the killing of those who attempt to preach different doctrines
Deuteronomy 13
5 That prophet or dreamer must be put to death for inciting rebellion against the LORD your God, who brought you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer tried to turn you from the way the LORD your God commanded you to follow. You must purge the evil from among you.
6 If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, “Let us go and worship other gods” (gods that neither you nor your ancestors have known, 7 gods of the peoples around you, whether near or far, from one end of the land to the other), 8 do not yield to them or listen to them. Show them no pity. Do not spare them or shield them. 9 You must certainly put them to death. Your hand must be the first in putting them to death, and then the hands of all the people. 10 Stone them to death, because they tried to turn you away from the LORD your God, who brought you out of Egypt, out of the land of slavery. 11 Then all Israel will hear and be afraid, and no one among you will do such an evil thing again.
12 If you hear it said about one of the towns the LORD your God is giving you to live in 13 that troublemakers have arisen among you and have led the people of their town astray, saying, “Let us go and worship other gods” (gods you have not known), 14 then you must inquire, probe and investigate it thoroughly. And if it is true and it has been proved that this detestable thing has been done among you, 15 you must certainly put to the sword all who live in that town. You must destroy it completely, both its people and its livestock, with the sword. 16 You are to gather all the plunder of the town into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the LORD your God. That town is to remain a ruin forever, never to be rebuilt.
The Qur'an, of course, corrects this slander from this forged Torah. No one can be so much as slapped for their beliefs or for their preaching
Surah Al-Ma'arij, 7042
So leave them to converse vainly and amuse themselves until they meet their Day which they are promised.Surah Al-An'am, 6112
And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it. So leave them and that which they invent.Surah Al-Mumtahanah, 608
Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.Surah Al-Baqarah, 2256
There is no compulsion in religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.Everyone is free to believe and live as they wish, so that they can be held accountable for their beliefs in the Hereafter
Surah Yunus, 1099
And had your Lord willed, those on earth would have believed - all of them entirely. Then, , would you compel the people in order that they become believers?Surah Al-Kafirun
1091 Say, "O disbelievers,
...
1096 For you is your religion, and for me is my religion." -
So, Holy Quran corrects the false Bible again.
And;
In the false Torah, it is written that God supposedly demands the killing of those who attempt to preach different doctrines
Deuteronomy 13
5 That prophet or dreamer must be put to death for inciting rebellion against the LORD your God, who brought you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer tried to turn you from the way the LORD your God commanded you to follow. You must purge the evil from among you.
6 If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, “Let us go and worship other gods” (gods that neither you nor your ancestors have known, 7 gods of the peoples around you, whether near or far, from one end of the land to the other), 8 do not yield to them or listen to them. Show them no pity. Do not spare them or shield them. 9 You must certainly put them to death. Your hand must be the first in putting them to death, and then the hands of all the people. 10 Stone them to death, because they tried to turn you away from the LORD your God, who brought you out of Egypt, out of the land of slavery. 11 Then all Israel will hear and be afraid, and no one among you will do such an evil thing again.
12 If you hear it said about one of the towns the LORD your God is giving you to live in 13 that troublemakers have arisen among you and have led the people of their town astray, saying, “Let us go and worship other gods” (gods you have not known), 14 then you must inquire, probe and investigate it thoroughly. And if it is true and it has been proved that this detestable thing has been done among you, 15 you must certainly put to the sword all who live in that town. You must destroy it completely, both its people and its livestock, with the sword. 16 You are to gather all the plunder of the town into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the LORD your God. That town is to remain a ruin forever, never to be rebuilt.
The Qur'an, of course, corrects this slander from this forged Torah. No one can be so much as slapped for their beliefs or for their preaching
Surah Al-Ma'arij, 7042
So leave them to converse vainly and amuse themselves until they meet their Day which they are promised.Surah Al-An'am, 6112
And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it. So leave them and that which they invent.Surah Al-Mumtahanah, 608
Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.Surah Al-Baqarah, 2256
There is no compulsion in religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.Everyone is free to believe and live as they wish, so that they can be held accountable for their beliefs in the Hereafter
Surah Yunus, 1099
And had your Lord willed, those on earth would have believed - all of them entirely. Then, , would you compel the people in order that they become believers?Surah Al-Kafirun
1091 Say, "O disbelievers,
...
1096 For you is your religion, and for me is my religion."Yes it correct, after desert Jews apply kill and stone punishment. But there is rule, if dreamer or prophet says, let go to believe another gods or ilah yes they will kill. Same as an Islam. If you murted you will kill. Some Hadith say vahşi kill mu şeylime. They kill Rasid Khalifa, Bahriye Ucok etc. Also Hadith say prophet applied recm, Hadith says goat eat the recm ayah.
And Quran says tevbe 5 kill the müşriks.
Jewish people they are not practise stone punishment anymore.
Also sürah Kafirun that doesn’t mean unbelievers, the book explain Khufu people which is from Egypt, they believe sun god Ra . They are not a kafir. Don mix kafir and kafirun. That’s why my reliance for mine, your religion for yours.
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Here is another example of a correction;
It is claimed in the false gospels that if a person turns away from God, they are lost forever and should be killed
"Think of those who were once enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have experienced the goodness of the word of God and the powers of the coming age—and then have fallen away! It is impossible to bring them back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace." (Hebrews 64-6)
and
"But if a righteous person turns from their righteousness and does evil and commits the same detestable things the wicked person does, will they live? None of the righteous things that person has done will be remembered. Because of the unfaithfulness they are guilty of and because of the sins they have committed, they will die." (Ezekiel 1824)
Unfortunately, later writings in the false gospels also state that apostates should be punished by death
"If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?" (Hebrews 1026-29)
In contrast, the Holy Quran states that everyone is free in their belief, and that the purpose of the test of life in this world is to confront oneself and live one's faith freely. Those who disbelieve after believing are only deprived of spiritual guidance
"That is because they believed, and then they disbelieved; so their hearts were sealed, and they do not understand." (Al-Munafiqun 633)
The Holy Quran repeatedly states that people are free in their beliefs
"There shall be no compulsion in the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing." (Al-Baqarah 2256)
And let us remind again, according to the Quran, you cannot even slap someone for their beliefs. Everyone will freely believe whatever they want so that they have no right to object in the hereafter. This is indeed the goal of this world of trial.
Thus, the Holy Quran has once again corrected the false gospels/Torah on the market. People are free to leave the religion or to continue believing.
So, Holy Quran corrects the false Bible again.
And;
In the false Bible, God commands His followers in war to kill every living thing, including women, children, and animals
“Thus says the LORD of hosts ‘As I have dealt with the people of Israel when they came up out of Egypt, so I will deal with Amalek. Go and attack Amalek; utterly destroy all that they have. Do not spare them, but kill both man and woman, child and infant; put to death also the ox and the sheep, the camel and the donkey.’”
(1 Samuel 152–3)Correction
The Holy Quran instructs Muslims to show patience toward those who attack them, and if aggression continues, to respond only in proportion to what they endured—never exceeding the limits“And if you retaliate, retaliate with the like of that with which you were harmed. But if you are patient—indeed, it is better for the patient.”
(Quran 16126)According to the Qur’an, people are free to disbelieve or to abandon the faith. After all, the purpose of this worldly trial is to allow you to confront yourself freely.
In the Quran, only defensive warfare is permitted
https//free-minds.org/forum/index.php?topic=9612732.msg445073#msg445073
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So, Holy Quran corrects the false Bible again.
And;
In the false Bible, God commands His followers in war to kill every living thing, including women, children, and animals
“Thus says the LORD of hosts ‘As I have dealt with the people of Israel when they came up out of Egypt, so I will deal with Amalek. Go and attack Amalek; utterly destroy all that they have. Do not spare them, but kill both man and woman, child and infant; put to death also the ox and the sheep, the camel and the donkey.’”
(1 Samuel 152–3)Correction
The Holy Quran instructs Muslims to show patience toward those who attack them, and if aggression continues, to respond only in proportion to what they endured—never exceeding the limits“And if you retaliate, retaliate with the like of that with which you were harmed. But if you are patient—indeed, it is better for the patient.”
(Quran 16126)According to the Qur’an, people are free to disbelieve or to abandon the faith. After all, the purpose of this worldly trial is to allow you to confront yourself freely.
In the Quran, only defensive warfare is permitted
https//free-minds.org/forum/index.php?topic=9612732.msg445073#msg445073
You are talking through your hat. Ezeikel verses says don’t kill this order from Rab. If you don’t understand English, read from Turkish. Because you don’t know the Hebrew language. Yamut means doesn’t mean kill, means yam people which they come from sea, they believe Canaanite death deity Mut. If you use noun, Mevt, check your Quran you will see the Mevt , Allah gives example for you to understand. For example when you go to sleep that doesn’t mean you killed or die. Still in Turkey the iş city name is Mut from comes mitology. Mut is death deity, for ugarit and phonecians which they believe ancient time.
And Quran use as a noun Mevt .
Another part about Samuel, you can check your book Quran for Saul, that’s an order from Rab, kill everything means don’t take anything from them. Like cattle, sheep etc. Saul kill from Havila to Sura mean between them. Check Quran read sürah Sura.and you can read what happen what Rab said? What Saul did it.https//www.bible.com/tr/bible/170/1SA.15.TCL02
So tell me why prophet Muhammed made a war, when he was living ? Huh?
And you still no answer,for Tevbe 5 why kill the müşrisks? Don’t you read and don’t believe to Tevbe 5 ?
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So, Holy Quran corrects the false Bible again.
And;
In the false Bible, God commands His followers in war to kill every living thing, including women, children, and animals
“Thus says the LORD of hosts ‘As I have dealt with the people of Israel when they came up out of Egypt, so I will deal with Amalek. Go and attack Amalek; utterly destroy all that they have. Do not spare them, but kill both man and woman, child and infant; put to death also the ox and the sheep, the camel and the donkey.’”
(1 Samuel 152–3)Correction
The Holy Quran instructs Muslims to show patience toward those who attack them, and if aggression continues, to respond only in proportion to what they endured—never exceeding the limits“And if you retaliate, retaliate with the like of that with which you were harmed. But if you are patient—indeed, it is better for the patient.”
(Quran 16126)According to the Qur’an, people are free to disbelieve or to abandon the faith. After all, the purpose of this worldly trial is to allow you to confront yourself freely.
In the Quran, only defensive warfare is permitted
https//free-minds.org/forum/index.php?topic=9612732.msg445073#msg445073
So, Holy Quran corrects the false Bible again.
And;
The Allegation in the Bible (1 Kings 114- 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 2102) 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.
- 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 2715-16, Saba 3412) 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 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.
- 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 3830-40) 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 ." (Sad, 30)
" 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.
- 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 3414) 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).
