The Qur'an corrects the mistakes of the false Injil/Torah.
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It is also a very beautiful example of how the Holy Qur'an corrects the slanders against the Prophet David in the communist false gospels in the market due to his wealth, and even the fact that he is not considered a prophet
The Holy Qur'an, before refuting the slanders, emphasizes what a distinguished, powerful, wise, and devoted servant Prophet David was. This shows that the great sins attributed to him would be inconsistent with his character.
Being a Strong and Devoted Servant to Allah
"And remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back ." (Surah Sad, 3817)
Correction The verse describes David as "possessor of strength" () and "constantly turning to Allah, repentant" (). This is in stark contrast to the portrayal of someone who succumbs to his desires and commits major sins like adultery and murder.
The Mountains and Birds Glorifying Allah with Him
"Indeed, We subjected the mountains with him, exalting in the evening and at sunrise. And the birds were assembled, all with him repeating ." (Surah Sad, 3818-19)
These verses demonstrate the high spiritual rank of David, showing that even nature was in harmony with him in the remembrance of Allah. It is inconceivable that a prophet with such spiritual depth would act like a common sinner.
The Ability to Judge with Wisdom and Justice
"And We strengthened his kingdom and gave him wisdom and decisive speech." (Surah Sad, 3820)
It is illogical that someone to whom Allah has granted "wisdom" and the ability to "judge with justice" would commit the greatest of injustices, such as murder and violating another's honor.
The Actual "Corrective Element" The Parable of the Two Litigants
It is accepted that the origin of the slander in the Old Testament is this parable of the trial described in the Qur'an. The Qur'an narrates the true nature of the event as follows
(21) And has there come to you the news of the adversaries, when they climbed over the wall of prayer chamber? (22) When they entered upon David and he was alarmed by them, they said, "Fear not. two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed and guide us to the sound path. (23) Indeed, this is my brother; he has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech." (24) said, "He has certainly wronged you in demanding your ewe to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing and turned in repentance . (25) So We forgave him that; and indeed, for him is nearness to Us and a good place of return. (Surah Sad, 3821-25)
The Meaning of this Parable as a "Correction"
The Real Incident David's sin was not, as claimed, adultery and murder. His mistake was making a hasty judgment after listening to only one of the litigants, without hearing the other party's defense. In terms of the sensitivity of the prophetic office, this is a "zalla," a minor slip.
Realizing it was a Test Prophet David immediately understood that this was not an ordinary legal case but a "fitna," or a trial from Allah.
Immediate Repentance As soon as he realized his mistake, he did not become arrogant but immediately fell into prostration and asked Allah for forgiveness. This is a manifestation of his attribute of being "Awwab" (one who constantly repents).
Allah's Forgiveness Allah accepted his sincere repentance and forgave him.
In other words, the chain of major sins described in the distorted texts as "lusting after a woman, adultery, and murder" is corrected in the Qur'an to be "a minor error in judgment followed by sincere repentance."
- The Divine Counsel and Reminder of His Duty
After this trial and forgiveness, Allah reminds Prophet David of his duty, thereby imparting the main lesson to be learned from the parable
"O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow desire, as it will lead you astray from the way of Allah..." (Surah Sad, 3826)
Correction This verse shows that the incident was a warning against the danger of "following desire." It does not describe someone who has completely succumbed to his desires, as in the slander, but a prophet who is divinely warned and protected against the potential of being swayed by a carnal desire.
In Conclusion
The Qur'an corrects the slanders against David using the following methods
It Does Not Mention Them Directly It never mentions the names of Bathsheba or Uriah or the incident. This is one of the greatest proofs that the event did not occur in that manner.
It Paints a Noble Portrait It introduces him as a strong, wise, just, and constantly devoted servant and prophet of Allah.
It Narrates the True Story By narrating the parable of the "two litigants," which is the distorted version of the slander, it shows what Prophet David's mistake was and how he immediately repented.
It Protects the Attribute of Infallibility ('Ismah) It reaffirms the belief that prophets are protected from major sins (ismah) in the example of Prophet David. His mistake was a minor slip (zalla) unbecoming of the sensitive position of a prophet, not a major sin that even a believer would be ashamed to commit.
And thus, the Holy Qur'an corrects another error of the false gospels in the market and tells us the true nature of the matter.
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Another beautiful example of this is how the slander against the prophet Lot in the forged Torah is corrected by the Holy Qur'an, and the truth of the matter is explained in the verses of the Qur'an
One of the ugliest slanders in the forged Torah is directed at Lot, a messenger of God. In this book of tradition, it is narrated that after Lot's people were destroyed, he committed incest with his own daughters while intoxicated
Genesis 1931-36 narrates that Lot's daughters, thinking there were no other men left to continue their lineage, made their father drunk and lay with him. From this incestuous relationship, it is claimed that the Moabite and Ammonite peoples, enemies of the Israelites, were born.
This narrative portrays a prophet as weak, lacking in will, a drunkard, and a committer of one of the greatest sins. It is thought to be a politically motivated smear story fabricated to denigrate Israel's neighboring and rival nations. It is against reason and religion for a messenger of God to fall into such a state.
The Qur'an, however, refutes this terrible slander from its very root and reveals Lot's true identity as a chaste, resolute, and honorable prophet
Al-Anbiya 2174-75 "And to Lot We gave judgement and knowledge, and We saved him from the city that was committing wicked deeds. Indeed, they were a wicked, rebellious people. And We admitted him into Our mercy. Indeed, he was of the righteous."
Al-An'am 686 "And Ishmael and Elisha and Jonah and Lot - and all We preferred over the worlds."In the Qur'an, Lot is a monument of morality, a messenger who struggled to save his people from perversion and who put his own life on the line to protect the other messengers (angels) who came as guests. His offering of his daughters to them in marriage was a final, desperate attempt to turn them away from their perversion and back to a legitimate and natural path; this demonstrates his moral superiority. The Qur'an narrates the salvation of Lot and his believing family (except for his wife) and concludes the story there, preserving his honor. It never gives place to slanders such as drunkenness, incest, or the cave incident.
Thus, the Holy Qur'an cleanses this great slander cast upon a messenger of God and conveys the true information to us. It is once again seen that the true life stories and practices (Sunnah) of the messengers are found only and solely in the Qur'an.
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Another important example is how the Holy Qur'an explains that monasticism and complete withdrawal from the world are entirely wrong and non-religious practices.
In many religions and philosophies, the path to spiritual perfection has been seen as complete withdrawal from worldly life, its blessings, and especially from marriage and sexual life. This "celibacy," these pagan practices (monasticism), or the concept of "asceticism" have been institutionalized in Christianity and some other religions.
In contrast, the Holy Qur'an describes this extreme approach as a "later invention" contrary to human nature (fitrah) and instead presents a balanced model of life between this world and the hereafter.
Particularly in Catholic and Orthodox Christianity, it is essential for priests, nuns, and monks not to marry (vow of celibacy). This view is based on the assumption that sexual life and starting a family are of a "lower" status that prevents a person from fully dedicating themselves to God.
This practice is based on the interpretation of certain passages in the apocryphal Gospels (for example, the statement in Matthew 1912, "there are those who have made themselves eunuchs for the sake of the kingdom of heaven," or Paul's preference for celibacy over marriage in 1 Corinthians 7).
The consequences of this understanding
Contradiction to Human Nature (Fitrah) The most fundamental human and biological desires, such as getting married, starting a family, and procreation, are suppressed. This situation has historically paved the way for many psychological problems and even sexual abuse scandals in monasteries.
Denigrating the World/Our Universe of Trial and Self-Torment Worldly life, its blessings, and beauties are seen as an obstacle to spirituality and something "evil." Salvation becomes possible by escaping from the world.
Creation of an Elite Spiritual Class The clergy, who do not marry and dedicate themselves entirely to religion, are considered spiritually superior to the ordinary married laity.
Unfortunately, these pagan, suffering-focused practices have insidiously infiltrated many religions. Deviations like communism are also part of spiritualism, i.e., paganism, and wealth is therefore also forbidden in false books and teachings.
However, the Holy Qur'an defines monasticism as an innovation (bid'ah) that people invented themselves to please Allah, but which they failed to practice rightly, and it does not approve of it. Instead, it proposes a balanced model that involves legitimately enjoying the blessings of worldly life while not forgetting the responsibilities of the hereafter.
a) Monasticism is a Human Invention The Qur'an states that the monasticism practiced by Christians is not a command from Allah, but their own invention.
"...But the monasticism which they invented for themselves, We did not prescribe for them. (They invented it) only to seek the pleasure of Allah, but they did not observe it with the right observance..." (Surah Al-Hadid, 27)
b) Worldly Blessings are Lawful (Halal) and Marriage is Encouraged The Qur'an condemns forbidding the beautiful blessings that Allah has created for His servants.
Marriage, on the other hand, is a blessed institution described as the tradition (sunnah) of the prophets and a source of love and tranquility (sakinah).
"Say 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?'..." (Surah Al-A'raf, 32)
"And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love (mawaddah) and mercy between your (hearts)..." (Surah Ar-Rum, 21)c) The Prophets are Examples Living Within Society The prophets of Islam did not withdraw into monasteries and isolate themselves from society. They married, had children, engaged in trade, governed states, some became very wealthy, and lived their lives fully integrated into society, serving as examples for people. This shows that spirituality is to be sought within life.
"And indeed We sent messengers before you, and We gave them wives and children..." (Surah Ar-Ra'd, 3
The Holy Qur'an commands not the suppression of the most basic biological and psychological needs of human beings, but living them within a legitimate and moral framework. This protects the mental health of both the individual and society.
Establishing a Balance Between This World and the Hereafter The path of Islam, that is, the path presented by all the prophets, is a balanced path that involves both fulfilling worldly responsibilities and not forgetting the hereafter.
In Islam, everyone—whether married or single, rich or poor—is equal in their servitude to Allah. Superiority is not determined by choosing a certain lifestyle, but only by taqwa (consciousness of responsibility towards Allah). This eliminates a privileged spiritual aristocracy like a clerical class.
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The Holy Quran's absolute prohibition of suicide also corrects a major error found in the prevalent false Gospels. This is because the false Gospels narrate or claim that some messengers departed from the world through a dishonorable act that can be interpreted as suicide.
Quranic verses forbid suicide
"And do not kill yourselves. Surely, Allah is Most Merciful to you. And whoever does this in aggression and injustice, We will cast him into a Fire. And that is easy for Allah." (An-Nisa, 29-30)
Furthermore, the verses that state that taking a life is a major sin are also, at the same time, verses that prohibit suicide.
The act of suicide, which Allah defines as one of the greatest sins, is an indication of losing hope in life and rebelling against the Creator's decree. In the corrupted texts of the Torah and the Gospel, however, the lives of some key figures end with acts that, by modern definition, can be interpreted as "suicide." The Quran rejects such narratives and implications, preserving the innocence and honorable stance of the prophets and righteous servants.
- Problematic Narratives in the Corrupted Texts
a) Samson Mass Murder and Suicide
Samson, as described in the Book of Judges in the false Torah, is introduced as a "Nazirite" (a dedicated person) endowed with extraordinary strength by God to save Israel from the Philistines. At the end of the story, with his eyes gouged out and enslaved, Samson is a prisoner in the Philistines' temple. Praying to God for one last burst of strength, he pulls down the temple pillars, killing himself along with thousands of Philistines.The false Torah's narrative "And Samson said, ‘Let me die with the Philistines!’ Then he pushed with all his might, and the temple fell on the rulers and on all the people who were in it. So the dead whom he killed at his death were more than those whom he had killed in his life." (Judges 1630)
Although this act is presented as heroism, by definition, it is a suicide attack.
b) King Saul (Talut) Suicide as a Dishonorable Escape
Saul (Talut in the Quran), the first king of Israel, is defeated in his final battle against the Philistines. Wounded, he fears being captured and humiliated by the enemy. He orders his armor-bearer to kill him, but when the armor-bearer refuses, he falls on his own sword and commits suicide.The false Torah's narrative "Saul said to his armor-bearer, ‘Draw your sword and run me through with it, or these uncircumcised fellows will come and run me through and abuse me.’ But his armor-bearer was terrified and would not do it; so Saul took his own sword and fell on it." (1 Samuel 314)
This is a king ending his life in despair and dishonor.
c) The Crucifixion of Jesus Interpreted as a Voluntary Suicide
According to Christian theology, the crucifixion of Jesus was not an instance of him being a passive victim. He knew this fate beforehand and voluntarily surrendered himself to death to atone for humanity's sins. According to some commentators, this is a planned act of "suicide by proxy" for a divine purpose. Despite having the opportunity to escape or be saved, he knowingly went to his death.- The Holy Quran's Narration of the True Events The Sanctity of Life and an Honorable End
The Quran fundamentally rejects such narratives. The messengers of Allah and His righteous servants do not lose hope even in the most difficult moments; they take refuge in Allah and maintain an honorable stance. Suicide is entirely contrary to the spirit of the Quran.
a) The Authority to End Life Belongs Solely to Allah The Quran defines taking one's own life as one of the greatest sins. Life is a trust from Allah, and the authority to end it belongs only to Him.
"And do not kill yourselves. Indeed, Allah is to you ever Merciful." (Surah An-Nisa, 29)
b) The Correct Account of Talut (Saul) The Quran introduces Talut as a knowledgeable and powerful commander chosen by Allah. His struggle against Jalut (Goliath) is narrated as a victory of faith and patience. There is not the slightest implication that he committed suicide at the end of the story. The narrative concludes with victory and David killing Goliath. The Quran corrects the story and brings it to its proper, honorable conclusion by narrating a victory won through faith, not the dishonorable suicide of a king. (See Surah Al-Baqarah, 246-251)
c) The Rescue of Jesus The Quran completely rejects the idea of Jesus's "voluntary death" or "divine suicide." On the contrary, it states that Allah saved His messenger from the trap of his enemies, protected him from a humiliating death, and raised him to Himself (Surah An-Nisa, 157-15. This is not a story of defeat and death, but a story of divine salvation and victory.
The Importance of the Correction
The Psychological Strength of Prophets and the Righteous The Quran teaches that a person who believes in Allah will not lose hope even under the harshest conditions and will not resort to an act of helplessness and rebellion like suicide. They are exemplars of patience, trust in God (tawakkul), and honorable struggle.
Emphasis on Divine Justice and Protection Allah does not abandon His messengers and servants who serve Him faithfully, leaving them to die dishonorably at the hands of their enemies or by their own hands. He protects them, exalts them, and grants them an honorable life.
Reinforcement of the Principle of the Sanctity of Life This correction by the Quran shows how precious and sacred life is, and that even the greatest heroes are obliged to respect this sanctity. Concepts like "suicide for a cause" find no place in the spirit of Islam.
In conclusion, by cleansing the implications of suicide found in the corrupted texts, i.e., the false Gospels, the Quran declares that a self submitted to Allah will never fall into despair and will preserve its honor under all circumstances, and that Allah will never forsake His faithful servants.
In short, no messenger or prophet has ever acted against their own health or life. On the contrary, they always chose the path of life, struggle, trusting in Allah, and seeking refuge in Him. A Muslim strives to protect not only their own life but the lives of all people, and to save lives
Surah Al-Ma'idah, Verse 32 "Because of that, We decreed for the Children of Israel that whoever kills a soul unless for a soul or for corruption in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely."
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The Holy Quran, in its narratives concerning angels, corrects the market of Bibles by revealing the truth to us.
In the "false Gospels," angels are sometimes portrayed to be so human-like that they are attributed with purely human characteristics such as making mistakes, eating, drinking, and even engaging in sexual relations. They are also sometimes confused with jinn. These accounts contain elements that are contrary to the true nature of angels. The Quran corrects this fundamental theological error and presents the true essence of angels clearly and precisely.
Angels Eating The Book of Genesis describes three visitors to the Prophet Abraham eating the meal that was offered to them.
The False Torah Narrative "He had a calf prepared... Then he brought curds, milk, and the calf that had been prepared, and set it before his guests. As they ate, he stood near them under the tree." (Genesis 187-
Angels (or Beings Claimed to be Sons of God) Having Sexual Relations with Women In one of the most controversial and mythological passages of the Book of Genesis, it is recounted that the "sons of God" (according to the majority of commentators, angels) married human women and had children with them. It is claimed that these unions gave birth to giants called "Nephilim."
The False Torah Narrative "The sons of God saw how beautiful the human women were, and they married the ones they chose... The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the human women and had children by them." (Genesis 62-4)
The theological problems created by this narrative are as follows
It attributes gender (male) and sexual desire to angels.
It implies that angels can rebel and disrupt Allah's order.
It opens the door to stories from pagan mythologies (like those of demigods) by suggesting the existence of a half-angel, half-human hybrid race.
The Quran's Definite and Clear Correction
The Holy Quran rejects all such mythological and anthropomorphic (human-like) descriptions.
Angels Do Not Eat The Quran, in its account of the Abrahamic narrative, directly corrects this error found in the false Torah. Although the angels appeared in human form, they did not reach for the food placed before them. This situation enabled Abraham to realize that they were angels.
The Holy Quran's Account "When he went to his family and brought a fatted calf . He placed it before them and said, 'Will you not eat?' (When they did not eat,) fear fell upon him because of them. They said, 'Do not be afraid!' and they gave him glad tidings of a knowledgeable son." (Surah Adh-Dhariyat, 26-2
This is a perfect example of how the Quran takes a narrative and provides a theological correction.
Angels Have No Gender or Desires The Quran vehemently rejects the idea of angels having a gender, especially the polytheistic belief that they are "female." It states that they are beings beyond such human categories, being neither male nor female.
"And they made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned." (Surah Az-Zukhruf, 19)
Their only "desire" is obedience and service to Allah.
The Correct Understanding of the Harut and Marut Narrative The Quranic story of the two angels named Harut and Marut being sent down to Babylon (Surah Al-Baqarah, 102) is sometimes misinterpreted and associated with the "fallen angel" myth. However, the Quran explicitly states that they were sent as agents to test people, not to commit sins. Even while teaching magic to people, they gave this warning "We are only a trial, so do not disbelieve!" This shows that they were not rebels overcome by lust but obedient agents carrying out a difficult test by Allah's command.
The Importance of the Correction
Purifying Monotheism from Paganism The Quran completely purifies the religion of the One God from pagan and mythological stories like the merging of angels and humans. The categories of beings (angels, jinn, humans) are clear and do not mix.
Reliability of Revelation If angels had the potential to fall into sins like rebellion, the reliability of Gabriel, who brought the revelation, could be questioned. The Quran affirms their absolute innocence, guaranteeing the purity of the message from Allah.
Nature and Purpose The Quran teaches that every being is created according to its own nature and purpose. The duty of angels is service and messengership; this order cannot be corrupted through methods like hybridization.
The beings described in the false Gospels, who came from the sky, may have been another race that used technology and came from an extraterrestrial source. However, in these human-written books, these beings were sometimes confused with angels and sometimes with God.
In contrast, the Holy Quran, by purifying angels from human weaknesses and false roles, restores them to their rightful, exalted position as innocent and obedient messengers of Allah. It once again presents the true state of events and the true information. Humans or other created beings are never confused with angels or God. Sanctity is not attributed to created beings. When the Quran speaks of a human, it is truly a human being that is being discussed. Similarly, when the Quranic verses speak of angels, jinn, other races, or the Almighty Allah, they provide a perfectly correct and clear description.
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Stoning (Execution by Stoning)
In the Fake Old Testament, stoning is a method of capital punishment prescribed for specific offenses. These include serious crimes such as blasphemy, witchcraft, idolatry, adultery, and rebellion against parents.
Sentences from the Old Testament:
Adultery: "If a man commits adultery with another man's wife—with the wife of his neighbor—both the adulterer and the adulteress are to be put to death." (Leviticus 20:10). Stoning as the related form of execution is specified in other verses. For example, if a man has sexual relations in a town with a virgin who is pledged to be married, both he and the woman are to be taken out and stoned (Deuteronomy 22:23-24).
Rebellious Children: "If someone has a stubborn and rebellious son who does not obey his father and mother and will not listen to them when they discipline him, his father and mother shall take hold of him and bring him to the elders at the gate of his town. They shall say to the elders, 'This son of ours is stubborn and rebellious. He will not obey us. He is a glutton and a drunkard.'" (Deuteronomy 21:18-21).Blasphemy: "Anyone who blasphemes the name of the LORD is to be put to death. The entire assembly must stone them. Whether foreigner or native-born, when they blaspheme the Name, they are to be put to death." (Leviticus 24:16).
Witchcraft and Spiritism: "A man or a woman who is a medium or spiritist among you must be put to death. You are to stone them; their blood will be on their own heads." (Leviticus 20:27).
Violating the Sabbath Day: In the book of Numbers, it is recounted that a man found gathering wood on the Sabbath day was stoned to death by the entire assembly (Numbers 15:32-36).Stoning in the New Testament:
There are references to the practice of stoning in the New Testament. For example, in the Acts of the Apostles, it is described that Stephen was stoned to death on religious charges (Acts 7:58-60). In the Gospel of John, an incident is narrated where the Pharisees and scribes test Jesus, saying that a woman caught in adultery should be stoned according to the Law of Moses (John 8:3-7).
Headcovering
The subject of headcovering is addressed in the New Testament, particularly in Paul's first letter to the Corinthians. This passage states that women should cover their heads when praying or prophesying.
Sentences from the Fake New Testament:
1 Corinthians 11:4-10: "Every man who prays or prophesies with his head covered dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved. For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. It is for this reason that a woman ought to have a sign of authority on her head, because of the angels."
This passage has led to the emergence of the nun's habit (attire). Today, hadithist-sectarian Muslims have also adopted this practice, which is outside of Islam/the Quran.
Circumcision
Circumcision holds an important place in the Bible, especially in the Old Testament, as a sign of the covenant between God and Abraham and his descendants.
Verses from the Old Testament:
Genesis 17:10-14: "This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised. This will be the sign of the covenant between me and you. For the generations to come, every male among you who is eight days old must be circumcised."
The punishment of stoning (recm) does not exist in Islam. In the Quran, the punishment for adultery has been stated as 100 lashes, without harming the skin:
http://quranic.org/rajm-stoning-to-death/
**Circumcision is also completely outside of Islam.
According to the Quran, humans are created physically perfect for the goals of this world of trial, and they cannot be surgically altered without reason:**
Holy Quran
95:4 We have certainly created man in the best of forms.
64:3 He created the heavens and earth in truth; He formed you and made your shapes beautiful. And to Him is the [final] return.
Especially attempting to forcibly subject another person, meaning children, to surgery without their consent is entirely against religion.
Moreover, the Quran warns against attempting to alter creation without a reason such as an urgent health problem:
Holy Quran
4:118 Allah has cursed that Satan. He had said: "I will surely take an allotted share of Your servants."
4:119 "I will surely mislead them and will surely put vain desires into their hearts. I will surely command them, and they will slit the ears of cattle; and I will surely command them, and they will change the creation / what God has created." Whoever takes Satan as a patron instead of Allah has certainly incurred a manifest loss.
Incidentally, expressions interpreted as both a symbolic and a physical holy stone appear in the Bible, not the Quran:
'The stone the builders rejected has become the cornerstone.' (Psalms 118:22)
They saw the God of Israel. Under his feet was something like a pavement made of sapphire stone, as clear as the sky itself." (Exodus 24:10)
And behold, a throne stood in heaven, and One sat on the throne. And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald." (Revelation 4:2–3)
1 Peter 2:4–6
"As you come to him, the living Stone—rejected by humans but chosen by God and precious to him— you also, like living stones, are being built into a spiritual house...
For in Scripture it says:
‘See, I lay a stone in Zion, a chosen and precious cornerstone,
and the one who trusts in him will never be put to shame.’” -
A good example:
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Another excellent example of these corrections is the stipulation that clergy or other individuals do not have the authority to declare things forbidden (haram) or permissible (halal), or to issue religious rulings in the name of God:
Throughout history, humanity has produced a "clerical class" that acts as an intermediary between people and God, claiming special authority and, over time, establishing itself as an authority. The Qur'an fundamentally rejects this clerical system and the deification of religious figures, defining it as shirk (associating partners with Allah). The religion in the Qur'an is a system of direct and unmediated submission; in this system, every individual communicates directly with God, judgment belongs to Allah alone, and titles such as "imam" do not constitute a sacred class.
The Role of Rabbis in the Falsified Torah: The falsified Torah defines a special status for priests (Kohanim) from the lineage of the Levites. Over time, this structure evolved into the class of rabbis, who held the authority to interpret the Torah and, more importantly, the Talmud, which is the "oral tradition."
The interpretations (ijtihad) of the rabbis became as binding as revelation itself, introducing countless non-existent rules and details into the religion. The populace was made dependent on the interpretations of rabbis rather than the Torah to understand their faith.
The Role of Priests in Post-Gospel Christianity: Although the falsified Gospels show that Jesus himself harshly criticized the religious figures of his time (Pharisees and scribes) (Matthew 23), the institutionalized church rebuilt the very structure that was criticized, with figures like priests, bishops, and the Pope.
This class was granted divine powers, such as forgiving sins in the name of God (confession), interpreting sacred texts on behalf of the people (infallibility), and determining what is permissible and forbidden (council decisions). An ordinary believer could neither be cleansed of their sins nor be sure of understanding their religion correctly without the mediation of a priest.
In both of these models, the clergy ceased to be "teachers" who delivered Allah's message to the people and instead transformed into authorities who owned the message and held a monopoly on its interpretation, elevating themselves to the position of indispensable intermediaries between Allah and the people.
Error and Deviation: Associating Partners with Allah in Judgment
The clerical classes in other religions (e.g., rabbis, priests) have assumed the authority to impose prohibitions not found in God's book or to change the rulings He has established. The Qur'an describes this act as taking these religious figures as lords (rabb) besides Allah.
The Holy Qur'an's Identification and Rejection of Clergy:
The Qur'an clearly identifies this deviation among the People of the Book:
"They have taken their scholars and their monks as lords besides Allah..." (Surah At-Tawbah, 31)
The Holy Qur'an itself explains what this act of "taking them as lords" means: it is to usurp from Allah the authority to determine what is lawful and what is unlawful. The Qur'an declares that this authority belongs solely to Allah and that people cannot arbitrarily invent prohibitions:
"And do not say about what your tongues assert of untruth, 'This is lawful, and this is unlawful,' to invent falsehood about Allah..." (Surah An-Nahl, 116)
"Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?'" (Surah Al-A'raf, 32)
These verses reveal how clergy have claimed "lordship" by imposing prohibitions not found in God's book (such as clerical celibacy, arbitrarily forbidding certain foods, etc.) or by altering Allah's rulings. According to the Qur'an, judgment belongs solely and exclusively to Allah.
"The judgment (al-hukm) is for none but Allah." (Surah Yusuf, 40)
The Qur'an's Solution: Unmediated Religion and the True Meaning of the Word "Imam"
The Qur'an dismantles this clerical system and establishes in its place a concept of religion where every individual is directly responsible. In this understanding, there is no professional, salaried "imam" class with special privileges as we understand it today.
What does "Imam" mean in the Qur'an?
The Qur'an uses the word "imam," but never to describe a sacred clerical class. Its meanings in the Qur'an are as follows:
A leader, guide, or role model: Abraham was made an "imam" (leader) for humanity (Al-Baqarah, 124). Righteous people pray, "and make us an imam (leader) for the righteous" (Al-Furqan, 74). This refers to moral and spiritual leadership, not a professional office.
A book or a guide: The Qur'an describes the book of Moses as an "imam" (a guide) (Hud, 17). It also states that on the Day of Resurrection, every community will be called forth with its "imam" (its book/record of deeds) (Al-Isra, 71).
Why is there no clerical class/clergy in the religion of the Qur'an?
The Qur'an invites every individual to personally read, understand, and reflect upon the book. A person is not condemned to rely on an intermediary or an "official interpretation" to understand it.
"Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts?" (Surah Muhammad, 24)
Unmediated Repentance and Prayer: There is no concept of confessing to a clergyman for the forgiveness of sins or seeking his intercession; indeed, this is shirk. The door of repentance is open directly to Allah for every individual.
"Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins...'" (Surah Az-Zumar, 53)
The Qur'an values knowledge and scholars, stating that "those who know and those who do not know are not equal" (Az-Zumar, 9). However, this does not establish a clerical system that monopolizes knowledge within a specific class distinguished by special attire and titles. Knowledge is a virtue accessible to every sincere servant who seeks it.
The Importance of This Correction:
This correction liberates religion from the monopoly of interpretation by a specific group, from being a tool of exploitation, and from being a means of establishing authority.
Preserving Tawhid (the Oneness of Allah): It preserves the purest form of monotheism by preventing the usurpation of divine powers such as making rulings, determining halal and haram, and forgiving. Associating partners with Allah is the greatest sin, and this path is blocked from the very beginning.
Liberating Reason and Individual Conscience: The model of the Qur'an encourages every individual to move beyond being a passive member of a "community" and to become an active and responsible "believer" who learns their religion directly from Allah's book, using their own reason and conscience.
In conclusion, the Holy Qur'an demolishes all systems that deify clergy and place religion under the monopoly of a clerical class, returning religion to its rightful owner, Allah, and to the reason and conscience of each individual. There is no place in religion for clergymen known by titles such as rabbis, priests, imams, or sheikhs. Indeed, such priestly classes are of pagan origin.
And let us remember again, for today, the sole source of the religion of Islam is the Qur'an:
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One of the most fundamental principles of the belief in Tawhid (the oneness of God) is not to associate partners with Allah and not to worship any entity other than Him. As a reflection of this principle, a prohibition on "idols" was established. However, the distorted Torah falls into a deep internal contradiction on this matter: on one hand, it forbids the making of any kind of image in absolute terms, while on the other, it commands, by God's own order, the making of angel (Cherubim) statues in the most sacred part of the temple. The Qur'an corrects this confusing contradiction by clarifying the target of the prohibition and drawing a clear line between an "idol" (object of worship) and a "work of art/ornamentation."
- The Error in the Distorted Torah: A Self-Contradictory Prohibition
In the Old Testament, two opposing and incompatible commands regarding the prohibition of images stand side by side:
The Absolute Prohibition: The second of the Ten Commandments strictly forbids making a statue or image of any being.
"You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them." (Exodus 20:4)
The Command to Make Images: However, the same Torah, in other places, commands by God's own order the making of angel (Cherubim) statues and various figures for the Ark of the Covenant and Solomon's Temple.
"Make two cherubim of hammered gold at the ends of the cover." (Exodus 25:18)
(In Solomon's Temple) "In the inner sanctuary he made two cherubim of olive wood, each ten cubits high... He carved carvings of cherubim, palm trees, and open flowers." (1 Kings 6:23-29)The unavoidable contradiction this creates is this: If making any kind of image is forbidden, why did God command that images be made in His own temple? This shows either that the prohibition was not absolute or that there is a clear inconsistency within the text.
- The Qur'an's Clear and Consistent Correction
The Qur'an resolves this knot by shifting the focus of the prohibition from the act of "making an image" to the act of "worshipping an image."
A) The Absolute Prohibition is Directed at Idols, Not Art:
All prohibitive statements in the Qur'an are not directed at the words for "statue" (timsâl) or "image," but directly at objects with a purpose of worship, such as an "idol" (sanam/asnâm) or "stones erected for worship" (ansâb).(Abraham said,) "What are these statues (tamâthîl) to which you are so devoted?" (Al-Anbiyâ 21:52)
"O you who have believed, indeed, intoxicants, gambling, stone altars [idols], and divining arrows are but defilement from the work of Satan, so avoid it..." (Al-Mâ'idah 5:90)The target of the Qur'an is not the artistic existence of an object, but the attribution of divinity to it and its transformation into an object of worship.
B) Representational Images Not for Worship are Legitimate:
The Qur'an presents this principle most clearly in the story of Prophet Solomon. Among the blessings given to him, "statues" (tamâthîl) are mentioned, and this is not a reason for condemnation but a cause for gratitude."They (the jinn) made for him (Solomon) what he willed of sanctuaries, statues (tamâthîl), basins as large as reservoirs, and stationary kettles. [We said], 'Work, O family of David, in gratitude.' And few of my servants are grateful." (Saba 34:13)
This verse resolves the contradiction in the Torah. If a statue is made for the purpose of art or ornamentation and is not worshipped, it is legitimate. The problem is not in "making" but in "worshipping."
Two Qur'anic Principles that Complete the Framework:
Ornamentation and Beauty are Lawful: The Qur'an rejects the act of forbidding the beauties and adornments that Allah has created for His servants. Art and aesthetics are legitimate as long as they do not contain elements of polytheism (shirk).
"Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?'" (Al-A'râf 7:32)
Worship is for Allah Alone: The fundamental principle of Tawhid is that worship must be directed solely to Allah, not to any intermediary or object. This principle excludes any kind of image or object from the domain of worship.
Summary:
The distorted Torah falls into an internal inconsistency by, on one hand, absolutely forbidding all images, and on the other, placing sacred figures at the heart of the temple. The Qur'an corrects this contradiction by making a clear distinction between an idol (object of worship) and a work of art (ornament/representation). While it strictly forbids idols, it places representational images made for art/ornamentation on a legitimate footing through the example of Prophet Solomon. The target of the prohibition is not the "statue itself" but the act of "deifying the statue." Thus, the Qur'an establishes a rational and consistent principle that preserves the essence of Tawhid without declaring culture, art, and aesthetics to be invalid.
Cleanliness (purification) is a fundamental part of the religion. However, the false Torah has drowned this fundamental principle in overly complex and burdensome rituals that paralyze daily life, harm human dignity, and impose an economic burden. Even natural biological states have been branded as "uncleanness," leading to social exclusion. The Qur'an completely eliminates this ritual slavery, placing cleanliness within an enlightened framework that is in harmony with human nature (fitra), practical, facilitating, and protective of human dignity.
- The Error in the false Torah: Ritualism That Complicates Life
Books like Leviticus and Numbers tie simple biological and social situations to burdensome religious ceremonies and practices of isolation:
Menstruation and Social Seclusion: A menstruating woman is considered "unclean" for seven days. Not only she, but every bed she touches, every object she touches, and even every person who touches her also becomes "unclean." To become clean, after waiting for days, she must present an offering (two turtledoves or pigeons) (Leviticus 15). This both socially isolates the woman and places a psychological and economic burden on her.
Sexual Intercourse and Other Bodily Fluids: The couple or the man being considered "unclean" until evening after sexual intercourse or the emission of semen, and the constant obligation to wash, turns the most natural aspect of marriage into a ritualistic burden (Leviticus 15).
Touching a Corpse and Disease: A person who touches a corpse is considered "unclean" for seven days and must perform a purification ritual with a special mixture of ash and water (Numbers 19). A person with a skin disease (leprosy) is declared "unclean," excluded from the community, and forced to constantly shout, "Unclean, unclean!" (Leviticus 13).
The fundamental problems with this system are excessive ritualism, social exclusion, economic burden, and the creation of a perception of "uncleanness" that is contrary to human nature.
- Holy Qur'an's Facilitating and Human-Centered Correction
The Qur'an abolishes all these complex and dignity-harming rituals, tying cleanliness to simple, rational, and merciful principles.
- Menstruation: Not Seclusion, but Privacy
The Qur'an defines menstruation not as "uncleanness" but as a state of "discomfort" (eza). Instead of isolating the woman during this period, it only commands abstention from sexual intercourse.
"They ask you about menstruation. Say, 'It is a discomfort, so keep away from women during menstruation and do not approach them until they are pure...'" (Al-Baqarah 2:222)
→The woman continues her social life, nothing she touches becomes unclean, and she is not required to offer a sacrifice.
- Janabah (Ritual Impurity): Ghusl (Washing) is Sufficient
Purification after sexual intercourse or the emission of semen is simple and clear: washing the entire body (ghusl).
"And if you are in a state of janabah, then purify yourselves (by washing your whole body)." (Al-Ma'idah 5:6)
There are no rituals like priests, sacrifices, or waiting until evening.
- The Core Principle: "Allah Intends for You Ease and Does Not Intend for You Hardship"
The Qur'an repeatedly emphasizes the fundamental philosophy behind all its rulings: the purpose of religion is not to complicate life, but to make it easier.
"Allah intends for you ease and does not intend for you hardship." (Al-Baqarah 2:185)
"He... has not placed upon you in the religion any hardship." (Al-Hajj 22:78)
"Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you." (Al-Ma'idah 5:6)
- If There Is No Water, There Is a Solution: Tayammum
The most brilliant example of the Qur'an's facilitating spirit is tayammum (dry ablution). In situations where water cannot be found or used, a symbolic purification with clean earth is sufficient.
"...And if you find no water, then seek clean earth and wipe over your faces and your hands with it..." (Al-Ma'idah 5:6)
This shows that under no circumstances does worship become impossible, and that the religion is flexible and merciful.
- The Protection of Human Dignity
In the system brought by the Qur'an, no one—not a menstruating woman, a sick person, or a person in a state of janabah—is branded as "unclean," excluded from society, or forced to shout "I am unclean!" Because in the sight of Allah, "We have certainly honored the children of Adam" (Al-Isra 17:70).
Summary:
The corrupted Torah has transformed cleanliness into a complex web of rituals that exhausts, stigmatizes, and economically exploits people. The Qur'an dismantles this system from its roots, returning cleanliness to its original and natural essence:Instead of complex rituals, it introduces simple and practical solutions (ghusl, wudu, tayammum).
Instead of social seclusion and stigmatization, it protects human dignity and privacy.
Instead of burdensome prohibitions, it centers on the principle that "Allah intends ease."
Thus, the Qur'an fundamentally corrects the understanding of cleanliness found in the Torah, which condemns humanity to ritual slavery. It places cleanliness within a framework that is compatible with reason, human nature, and human dignity, making religious life practicable.
Another beautiful example is seen in the story of the Israelites' Exodus from Egypt:
The Fabricated Torah on the market, while recounting the Israelites' Exodus from Egypt, overshadows this great miracle of salvation with a collective act of theft supposedly commanded by God. This narrative assigns a role to both God and His messenger Moses that commands the violation of the most basic moral principles. In contrast, the Holy Qur'an completely rejects this, correcting the Exodus story into a deliverance from oppression and an attainment of divine grace, affirming the absolute nature of the principle of faithfulness to trust.
- The Error in the Distorted Torah: Command to Steal in the Name of God The Old Testament's Book of Exodus commands the Israelites to "ask" for gold, silver, and valuables from their Egyptian neighbors before leaving Egypt, and to "plunder" them in this way.
The Narrative of the Fake Torah (Moral Collapse): "Every woman shall ask of her neighbor... articles of silver, articles of gold, and clothing... So you shall plunder [spoil] the Egyptians." (Exodus 3:21–22) "...Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians articles of silver, articles of gold, and clothing... Thus they plundered [spoiled] the Egyptians." (Exodus 12:35–36)
Major moral and theological problems created by this narrative:
Legitimization of Deceit and Theft: The verb "ask" here is an act of "borrowing" without the intention of returning, which is clearly deceit and theft. Note that the property of well-intentioned people is being taken here. Evil is done to those who helped them when asked.
Making God an Accomplice to Crime: According to the narrative in the Fake Torah, this "plunder" is supposedly commanded by God Himself, preparing the ground for this crime by softening the hearts of the Egyptians. This is a slander against God.
Contradiction with the Command "You Shall Not Steal": One of the fundamental principles of the Ten Commandments in the same Torah, "You shall not steal" (Exodus 20:15), is here violated by God Himself. This is a blatant contradiction within the text.
Slander against the Prophet: Moses is reduced to a person who teaches his people to do evil to those who try to help them in the Fake Torah.
- The Holy Qur'an’s Correction Establishing Morality and Honor The Qur'an does not mention such an event at all when recounting the Exodus from Egypt. The narrative in the Qur'an is based entirely on escape from oppression, divine aid, and an honorable deliverance. Moreover, the general moral principles of the Qur'an make such an action impossible.
The True Narrative of the Story: Inheritance as Divine Grace The Qur'an explains that the Israelites possessed the riches of Egypt not through an act of theft, but as a grace and inheritance granted to them by Allah after Pharaoh and his army were destroyed by Allah. "(We revealed to Moses): 'Travel by night with My servants, for indeed you will be pursued.' ... So We removed them (Pharaoh and his people) from gardens and springs, and treasures and honorable station. Thus it was! And We caused the Children of Israel to inherit it." (Qur'an, Ash-Shu'ara 26:52–59)
Here, the acquisition of wealth occurs not through "deceiving and robbing the neighbor," but through divine justice where the oppressor is destroyed and the oppressed is put in their place. In other words, there is no negative action taken against those who attempted to help them.
Universal Principle: Faithfulness to Trust Is Absolute The Qur'an views faithfulness to trust as one of the most fundamental conditions of faith. "Indeed, Allah commands you to render trusts to whom they are due..." (Qur'an, An-Nisa 4:58) "O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know [the consequence]." (Qur'an, Al-Anfal 8:27) This absolute moral principle makes it impossible for a prophet or God to command betrayal of trust (taking property through deceit).
Universal Prohibition: Theft Is Absolutely Haram The Holy Qur'an does not legitimize theft under any condition. It considers it one of the greatest crimes. The command "You shall not steal" is a universal rule of law in the Qur'an that is never contradicted.
And thus, the Holy Qur'an once again presents us with the correct information by telling the events as they truly were. "Allah does not enjoin immorality." (Al-A'raf 7:28)
Another striking example is this:
The most striking of the rituals of the Day of Atonement (Yom Kippur) in the Fake Torah is the "scapegoat" (Azazel) practice, where all the sins of the community are symbolically loaded onto a goat which is then released into the desert. This ritual reflects a pagan-rooted understanding that contradicts the fundamental justice principle of Tawhid (monotheism), suggesting that sin is a transferable load and that responsibility can be taken from the individual and transferred to an animal.
In contrast, the Holy Qur'an categorically rejects all such intermediary and symbolic purification rituals and declares that sin and responsibility are strictly personal.
The Error in the Distorted Torah: The Myth of Transferring Sin to an Animal The Book of Leviticus (Chapter 16) commands the high priest to lay his hands on the head of a live goat, confess over it all the iniquities and transgressions of the Israelites, and then send this "sin-laden" goat into the wilderness.
The Torah's Narrative: "Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat... The goat shall bear on itself all their iniquities to an uninhabited land..." (Leviticus 16:21–22)
Fundamental Theological Problems Created by This Ritual:
Externalization of Responsibility: Sin ceases to be a responsibility carried in the individual's conscience and becomes a physical "load" that can be transferred to an animal. This creates an illusion of ritualistic "cleansing" instead of genuine repentance and moral transformation.
Violation of the Principle of Justice: An innocent animal is made the carrier and price of human sins. This is incompatible with divine justice.
Pagan Remnants: The ritual of the goat sent to "Azazel" is reminiscent of pagan practices in ancient Mesopotamian and Canaanite cultures, where sins or diseases were loaded onto an animal and sent to the desert or enemy lands.
The Holy Qur'an’s Correction Based on Absolute Personal Responsibility The Qur'an sets clear and unshakable principles regarding sin, repentance, and responsibility; it completely eliminates mediation and externalization.
Fundamental Principle: No One Bears the Burden of Another This is one of the most repeated principles of justice in the Qur'an. This principle fundamentally invalidates all doctrines of sin transfer, such as the "scapegoat" or the "atonement" concept in Christianity. "That no bearer of burdens will bear the burden of another. And that there is not for man except that [good] for which he strives." (An-Najm 53:38–39) This universal law is reinforced by being repeated in four different surahs (Al-An'am 164, Al-Isra 15, Fatir 18, An-Najm 38). Sin cannot be transferred to an animal or another human being.
Repentance: A Direct, Unmediated, and Internal Act According to the Qur'an, purification is achieved not by sending a goat into the desert, but by the servant turning directly to Allah with sincere regret. "And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful." (An-Nisa 4:110) Repentance is not ritualistic, but a psychological and spiritual transformation. There is no need for an intermediary, a clergyman, or a sacrifice.
Correction of the Meaning of Sacrifice: Not a Sin Carrier, But a Symbol of Taqwa The act of sacrifice exists in the Qur'an, but its meaning is completely different. Sacrifice is not a tool that "carries" or "erases" sins; it is an act of remembering Allah, showing gratitude and devotion (taqwa) to Him, and ensuring social justice by sharing the meat with the poor. (By the way, there is no "Festival of Sacrifice" [Eid al-Adha as a standalone holiday] in the Qur'an. Sacrifice is only made obligatory during the Hajj pilgrimage.) "Their meat will not reach Allah, nor will their blood, but what reaches Him is piety [taqwa] from you." (Al-Hajj 22:37)
Expiation (Kaffarah): Not Sin Transfer, But Compensatory Action Even "kaffarah" (payment for specific mistakes) practices in Islam are not about loading sin onto someone else, but are social actions that benefit society (such as feeding the poor, fasting, or freeing a slave). (Ma'idah 89, Mujadilah 3–4).
In short; The "scapegoat" ritual of the Fake Torah offers an illusion of purification rooted in paganism, which takes responsibility away from the individual and loads it onto an animal, shaking the principle of justice. The Holy Qur'an fundamentally corrects this:
By declaring that sin is strictly personal and non-transferable,
By teaching that repentance is done directly to Allah through sincere internal orientation, not rituals,
By transforming the meaning of sacrifice from "sin carrier" to "piety and social solidarity,"
By removing accountability from the realm of collective and symbolic action and placing it on a just foundation where every individual is responsible for their own actions.
Thus, the Holy Qur'an eliminates all practices that externalize responsibility and overshadow justice.
Another very striking example is this:
The distorted, fake Torah on the market contains a savage narrative through a judge named Jephthah that legitimizes one of the most horrific acts that can be committed in the name of religion—human sacrifice—and even gives the impression that God remained silent in this situation. This is one of the most dangerous pagan remnants that has infiltrated the spirit of the monotheistic religion.
In contrast, the Holy Qur'an fundamentally rejects this wrong understanding of vows by both declaring the absolute inviolability of human life and by correctly telling the story of the Prophet Abraham, stating in no uncertain terms that Allah never desired human sacrifice.
The Error in the Fabricated Torah: The "So-Called Hero" Who Sacrificed His Daughter The Book of Judges recounts that Commander Jephthah made an irrational vow that if he won the war, he would offer the first thing that came out of his house to meet him as a "burnt offering" to God, and he carried out this vow on his only daughter who came to meet him.
The Narrative of the Fake Torah (Savagery): "And Jephthah made a vow to the LORD, and said, '...then it will be that whatever comes out of the doors of my house to meet me, when I return in peace... shall surely be the LORD’s, and I will offer it up as a burnt offering.' ... And at the end of two months she returned to her father, and he did with her according to his vow which he had vowed." (Judges 11:30–39)
Problems Created by This Horrific Narrative:
Legitimization of Human Sacrifice: This savage ritual belonging to pagan societies is presented as an acceptable vow offered to God.
Supposedly, God's Silence: In the Fake Torah, there is no statement that God prevented or condemned this murder. This silence implies tacit approval.
Sanctification of an Irrational Vow: It creates the delusion that an illogical and cruel vow is an unbreakable sacred oath.
Contradiction Within the Fake Torah: While the same Torah tells that God prevented Abraham from sacrificing his son by sending a ram at the last moment (Genesis 22), the permission for Jephthah's daughter to be sacrificed is a blatant inconsistency within the text.
The Holy Qur'an’s Correction Establishing Human Dignity and Divine Mercy The Holy Qur'an never gives place to such savagery. On the contrary, it demolishes this understanding with universal principles centering on the sanctity of human life and Allah's mercy.
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Fundamental Principle: Human Life Is Sacred and Cannot Be Taken Unjustly The Qur'an repeatedly emphasizes that no excuse can legitimize taking an innocent life. "And do not kill the soul which Allah has forbidden, except by right." (Al-Isra 17:33) "Whoever kills a soul... it is as if he had killed mankind entirely." (Al-Ma'idah 5:32) Fulfilling a "vow" is not a "right/just cause."
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The Correct Narration of the Abraham Story: Human Sacrifice Was Never Desired The story of Abraham as told by the Qur'an is a revolution that destroys the tradition of human sacrifice. Allah tested Abraham's submission to the hardest point but never allowed the act to be carried out. "And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' ... And We ransomed him with a great sacrifice (ram)." (As-Saffat 37:103–107) This story is the ultimate proof that Allah desires absolute submission to Himself, not human sacrifice, and the symbol of this submission is animal sacrifice.
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Condemnation of Child Killing as a Savagery of Ignorance (Jahiliyyah) The Holy Qur'an condemns in the harshest terms the practice of killing children, especially female children. What Jephthah did is exactly this. "They will have lost who killed their children in foolishness without knowledge..." (Al-An'am 6:140) "And when the girl [who was] buried alive is asked, for what sin she was killed..." (At-Takwir 81:8–9)
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Declaration That Harmful Oaths Are Not Binding The Qur'an teaches that harmful vows and oaths contrary to reason and morality should not be fulfilled. "Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is... (feeding the poor or clothing them or fasting)." (Al-Ma'idah 5:89)
In short: The Jephthah story in the distorted Torah legitimizes a horrific pagan ritual like sacrificing humans in the name of God. In contrast, the Holy Qur'an eradicates this understanding:
By declaring the absolute sanctity of human life,
By telling the true story of Abraham, showing that Allah never desired human sacrifice, but rather abolished this savage tradition,
By defining child killing as a savagery of ignorance that can never be justified by any excuse,
By teaching that harmful vows and oaths are not binding.
Thus, the Holy Qur'an, by telling the reality of the event, once again brings us together with true information and the true divine religion.
Another important example is seen in the perspective on mother and father, and even on spouse and children.
According to the fake Gospel on the market, Prophet Jesus says, "Hate your parents, I brought a sword." Yes, although they say "God is love," in the fake books in their hands, they cast a great slander upon Prophet Jesus, making him practice hostility toward family.
According to Luke, one of the fake Gospels on the market, the condition for being a disciple of Jesus was "hating" one's own biological mother and father. The Gospel of Luke, which is a human-written book of hadith, writes:
Luke 14:26: "If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple."
As if this terrible hate speech were not enough, the dose of violence increases further in Matthew, another fake Gospel. They make the Messenger, who should be the "Prophet of Peace," speak like someone who came to tear families apart with a sword in his hand.
Here are those hair-raising expressions: Matthew 10:34–36: “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law.’"
As can be seen, the fake Gospel has fabricated a command completely contrary to human nature and Allah's mercy. It is unthinkable for a prophet to instill "hatred" against mothers who gave birth to people or to say, "I have come to set a daughter against her mother."
Fortunately, the Holy Qur'an, the only preserved book we have, saves the honor of Prophet Jesus from these slanders and explains the truth.
According to the Qur'an, Prophet Jesus is not someone who "chops up families with a sword," but a son who is extremely respectful and obedient to his mother. Look at how he defines himself in that miraculous moment when he spoke as an infant: Surah Maryam 32: "(Allah) And made me dutiful to my mother, and He has not made me a wretched tyrant."
Furthermore, the Qur'an forbids hating or harboring enmity against parents even if they are unbelievers and force you to deny faith; it only commands "not to obey" regarding faith but to "accompany them with kindness in worldly matters." Surah Luqman 15: "But if they (your parents) endeavor to make you associate with Me that of which you have no knowledge, do not obey them. But accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me..."
As can be seen; while the fake Gospel on the market says, "Hate your mother, I brought a sword, I came to make the daughter an enemy to her mother," in response, the Holy Qur'an reveals the true morality of Prophet Jesus and the uncorrupted religion of Allah by saying, "Accompany them in the world with kindness, do not be a tyrant."
Thus, the Holy Qur'an teaches us the true religion, love, and true morality once again.
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Another shocking example that requires deep reflection is as follows:
The corrupted Torah currently in circulation tells a story in Genesis Chapter 27 so startling that the reader cannot help but ask, “How could a prophet do this?”
Allegedly, Prophet Jacob (Yakup) deceives his father, Prophet Isaac (İshak) — who is blind and on his deathbed — and steals the “birthright/blessing of the firstborn” that belonged to his own brother, Esau.
The “Theater” in the Distorted Text: In this narrative, Prophet Jacob is portrayed — God forbid — as a master swindler, and his mother Rebekah as the planner of this fraud. The story reads almost like a comedy farce:
Jacob wraps goat skins around his arms and neck so that when his father touches him, he will mistake him for his brother Esau.
He enters his father’s presence and, looking him straight in the eye (even though his father is blind), lies by saying, “I am your firstborn, Esau.”
Using the name of the Lord, he claims he found the game meat (which was actually the young goat dish prepared by his mother) immediately “with God’s help.”
What happens at the end of this terrible mise-en-scène? According to the corrupted Torah, God approves of this fraud! Thus, a “chosenness” based on lies, trickery, and deceiving one’s father begins. This narrative reduces Prophet Jacob to the status of an “opportunist who defrauded his father,” Prophet Isaac to an “imprudent old man who could be easily duped and didn’t know what he was saying,” and God — God forbid — to an authority that rewards such immorality.Think for a moment: Can there be a lineage of prophethood based on lies and theft?
The Holy Quran’s Magnificent Intervention and Restoration of Honor
It is at this very point that the Holy Quran wipes away this slander found in the corrupted Torah in circulation. The Quran reminds us that the station of prophethood cannot be obtained through trickery, cunning, or by being “stolen” like a kingdom passing from father to son; it is solely and exclusively by Allah’s decree and selection.The Quran introduces Prophet Jacob as a “powerful, insightful (possessing foresight), and sincere” elite leader. He is not a thief who stole a legacy, but a noble ancestor who bequeathed religion and morality to his sons, even in his most difficult moments.
Look at how the Holy Quran demolishes that image of the “duped father and deceiving son” found in the corrupted Torah and replaces it with figures of “insight”:
Surah Sad 45–46: “And remember Our servants Abraham, Isaac, and Jacob — those of strength and [religious] insight… Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].”
The emphasis on “insight” (basirah) in the verse is tremendous. While the corrupted Torah focuses on Prophet Isaac’s “blindness of the eyes” and his susceptibility to being tricked, the Quran draws attention to the “openness of their heart’s eye” and their deep understanding.
The Difference Between the Two “Deathbeds”
In the corrupted Torah, Prophet Isaac’s deathbed is a scene of an inheritance squabble and fraud. However, in the Quran, Prophet Jacob’s deathbed is a scene of tremendous faith and testament.The Quran tells us that Prophet Jacob was not someone chasing inheritance through trickery. On the contrary, he was a father who, even with his last breath, worried not about his children’s worldly goods, but about their faith:
Surah Al-Baqarah 133: “Or were you witnesses when death approached Jacob? When he said to his sons, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac — one God. And we are Muslims [in submission] to Him.’”
As seen, the Quran, by telling us the truth, restores Jacob to the station of “an honorable prophet possessing insight who bequeathed Tawhid (Monotheism) to his children” — the place where he belongs.
The Holy Quran not only protects the honor of the prophets; it also teaches us the seriousness, honesty, and divine origin of the institution of prophethood. And once again, we see that the true Sunnah (traditions) and life stories of the messengers are found solely and exclusively in the Quran.
Another very striking and important example is this:
In copies of the corrupted Torah, particularly in the expressions found in Psalm 82 (Psalms), a picture is drawn that is diametrically opposed to the belief in Tawhid. The text reads:
“God (Elohim) presides in the great assembly; he renders judgment among the ‘gods’ (Elohim).” (Psalms 82:1)
The fundamental problem here is:
Henotheism (Chief-Deity Worship): This narrative describes a hierarchy with a “chief god” and “lesser gods” gathered under him, rather than a single and unique Creator. This situation resembles Zeus’s Council of Olympus in Ancient Greece or the council of the chief god “El” in Canaanite mythology.
Sharing of Authority: The phrase “judges among the gods” gives the impression that the authority to judge is somehow shared, or that God holds a “board of directors meeting” with other beings as counterparts. In reality, God is the Absolute Judge who has no partner in His judgment; He answers to no one and seeks approval from no one.
Traces of Mythology and the Origin of Distortion
According to the historical-critical method, these expressions that seeped into the corrupted Torah texts show that the Israelites were influenced by surrounding cultures (especially Ugaritic and Canaanite beliefs).Canaanite Mythology: In Canaanite belief, the chief god El had a council consisting of 70 children known as “The Sons of El” (Bene Elohim).
The Trace of Distortion: Expressions in the corrupted Torah such as “The sons of God” (Genesis 6:2) or “council of gods” are remnants of this pagan belief that could not be fully transformed into monotheism. This is proof of how divine revelation was mixed with mythological elements by human hands over time.The Holy Quran’s Intervention and True Knowledge
In contrast, the Holy Quran gives us the true information by explaining the reality of the matter. The Quran does not deny that there is a community composed of angels in the heavens; on the contrary, it confirms this structure but describes its “ontological status” (nature of existence) completely differently. The Quran names this structure “Mele-i A’lâ” (The Supreme Assembly / The Exalted Assembly) and provides the following fundamental information:Not “God,” but “Official/Servant” (Ibadun Mukramun): For the beings that the corrupted Torah calls “Elohim” (gods), the Quran uses the definition “honored servants.”
Surah Al-Anbya 26–27: The verse sternly rejects the claim that angels are God’s “children” or “junior partners.” They are officials who cannot act outside of His command and whose wills are fully surrendered to the will of Allah.
There is No “Exchange of Ideas”: In pagan beliefs, the council of gods meets, argues, and sometimes persuades the chief god. In contrast, in the Mele-i A’lâ of the Holy Quran, there is no exchange of ideas or “sharing of authority.”
Surah As-Saffat: The angels stand in ranks and simply await commands.
Surah Al-Baqarah (Creation of Adam): The angels’ question, “Will You place upon it one who causes corruption?” is not an objection or a judgment; it is an effort to understand the wisdom (istifham-i taaccubi). In the end, they confess their absolute incapacity by saying, “We have no knowledge except what You have taught us.”They are Not the Source of Knowledge, but its Custodians: While the “gods” (Elohim) in the corrupted Torah narrative possess the power to judge, the members of the Mele-i A’lâ in the Holy Quran do not know the Unseen (Gayb).
Surah Sad 69: “I had no knowledge of the Exalted Assembly [angels] when they were disputing among themselves.” This verse shows that this assembly is occupied with the distribution of duties and the execution of affairs among themselves, but they are not the source of absolute knowledge.
Surahs Al-Jinn and As-Saffat: The fact that devils try to commit “eavesdropping” (stealing a hearing) from this assembly and are driven away proves that this assembly is not divine, but a “protected administrative zone.” If they were “gods,” the jinn could not even approach them.
Conclusion: A Celestial Administration Cleansed of Shirk
The Holy Quran, while answering the question “What is happening in the Heavens?” through the concept of “Mele-i A’lâ,” shares two important truths:Allah has not created the universe and then withdrawn to a corner; there is a “Mele-i A’lâ” system through which He employs angels as means and by which the universe is managed moment by moment.
No being in this system is a partner, helper, or vizier to Allah. They are all incapable but honored servants in His hand of power.
In summary; while the corrupted Torah depicts the heavens as a “parliament of gods,” the Holy Quran introduces this assembly as a “flawless bureaucracy” (The Realm of Dominion — Malakut) under the command of Allah, the Absolute Sovereign.
And thus, the Quran once again reunites us with the true religion and true information. There is only one God, and He has no partner.
In the false Torah circulating in the market, it is claimed that when Prophet Abraham went to Egypt, he lied about his wife Sarah by saying, “She is my sister,” in order to save his own life, and that he turned a blind eye to Pharaoh taking Sarah into his harem (Genesis 12:11–15).
The Holy Quran corrects this error: The Quran explains in detail that Prophet Abraham stood alone against an idolatrous people and even risked being thrown into the fire. The Quran completely rejects the absurd claim that a hero of pure monotheism—who did not fear death and who smashed the idols with an axe—would, out of fear for his life, hand over his wife to kings and resort to lying.
Emre Karaköse (Emre_1974tr)
