The Qur'an corrects the mistakes of the false Injil/Torah.
-
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.
-
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.
-
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)
-
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.
-
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).
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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).
That doesn’t mean fake Tanakh, in Tanakh prophets and Nebî’s can be tested from by Rab. So Solomon’wifes foreign women usually , because he has so many women’s.thats ok he can make for them temple they are human too. so it can be turn from to right way to wrong way.And then right way again. Also we are reading on the Sad sürah 31 and continue, because ciyad that doesn’t mean horse, it’s a festival for in Arabic. Just mistake about the translation. Also safınatu is a first meaning ship or vessel in Arabic , and sometimes refers books too.
You can check it, for all messenger and Nebî’ tests from by Rab, like Aaron he made a golden calf. That’s ok for Tanakh because they are human. Not a God.
Also Quran says Allah gives him some power.
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The Holy Quran Corrects the Corrupted Torah by Explaining that God is Perfect and Unchanging
In the passage of Genesis 65-7 from the corrupted Torah, a situation before the great flood is described God sees the wickedness of the people He created and His "heart was deeply troubled," and He "regretted that he had made human beings." Based on this regret, He decides to destroy everything He has created. Similar expressions appear elsewhere; for example, in 1 Samuel 1535, it is said that God regretted making Saul king.
"The LORD saw how great the wickedness of the human race had become on the earth... The LORD regretted that he had made human beings on the earth, and his heart was deeply troubled. So the LORD said, 'I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.'" (Genesis 65-7)
This narrative contains major problems that profoundly shake theology and philosophy
Theological Problem (God's Immutability) God is depicted as a being who regrets His own actions (creating humanity), changes His mind, and feels emotional pain. This contradicts His attributes of "absolute knowledge" (omniscient) and "absolute wisdom" (infallible). If God can regret, it implies His knowledge and will are flawed.
Moral Problem (The Meaninglessness of Creation) Regret implies that creation was a mistake. This renders the existence of the universe and humanity meaningless; the idea that God would want to destroy something He created calls into question divine justice and mercy.
Philosophical Problem (Time and Knowledge) Regret assumes that God is a being who changes over time. A god who does not know the future and later feels regret possesses human-like weaknesses.
The Quran radically rejects and rectifies this distorted concept of God, not through a direct story, but with universal and unchanging principles
- The Quran's Theological Correction Allah Never Regrets.
The Quran emphasizes that Allah's decisions are unchangeable and that He feels no regret for any of His actions. Everything is founded upon pre-ordained wisdom and knowledge.
Surah Al-Baqarah, 2255 (Ayat al-Kursi) "His knowledge encompasses all things... No slumber can seize Him, nor sleep."
Surah Hud, 111 "This is a Book whose verses are perfected and then explained in detail from One who is All-Wise and All-Acquainted."- The Quran's Moral Correction Creation is a Test, Not a Mistake.
The Quran defines the purpose of creation not as a mistake to be regretted, but as a trial for humanity and an opportunity to perform good deeds and confront oneself, so that no soul has a basis for protest in the Hereafter. Furthermore, a purpose of this worldly life is for servants to begin experiencing minor rewards and punishments before the Hereafter. Allah creates all things with prior knowledge, and nothing surprises Him.
Surah Al-Mulk, 672 "He is the One Who created death and life in order to test which of you is best in deed. And He is the All-Mighty, the All-Forgiving."
- The Quran's Philosophical Correction Allah is Outside of Time.
The Quran states that Allah is beyond time and space; the distinction between past, present, and future does not apply to Him. Regret requires change within time; however, Allah is unchanging.
(Reflecting Quranic principles such as in Surah Hud) "To Him belongs whatever is in the heavens and on earth. The judgment is His, and to Him is the return."
Conclusion The Holy Quran repairs the crisis created by the "repenting God" claim of the corrupted Torah in a single stroke
It elevates God from a being who makes mistakes and feels emotional pain to a Lord of absolute wisdom and knowledge.
It redefines creation from a regrettable mistake to a meaningful test founded on wisdom.
Philosophically, it repositions God from a figure who changes within time to a timeless and immutable being.
- The Quran's Theological Correction Allah Never Regrets.
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No, there is no wrong on these verses. Rab can be create, if decided to erase from the earth can do that, but is there a believer Rab can keep them. There is no theological problem.
Same as like Quran,Aisha Bewley
When your Lord said to the angels, ‘I am putting a khalif on the earth,’ they said, ‘Why put on it one who will cause corruption on it and shed blood when we glorify You with praise and proclaim Your purity?’ He said, ‘I know what you do not know. ’So, Allah created to Adam, then put him down. Why?
So how many qavm destroy from by Allah in Quran?
Is there a theological problem? You mean Allah didn’t know them which they will not believe? Of course not Allah knows, but destroyed them, means helak.
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The Holy Quran Corrects the Corrupted Torah by Explaining that God is Perfect and Unchanging
In the passage of Genesis 65-7 from the corrupted Torah, a situation before the great flood is described God sees the wickedness of the people He created and His "heart was deeply troubled," and He "regretted that he had made human beings." Based on this regret, He decides to destroy everything He has created. Similar expressions appear elsewhere; for example, in 1 Samuel 1535, it is said that God regretted making Saul king.
"The LORD saw how great the wickedness of the human race had become on the earth... The LORD regretted that he had made human beings on the earth, and his heart was deeply troubled. So the LORD said, 'I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.'" (Genesis 65-7)
This narrative contains major problems that profoundly shake theology and philosophy
Theological Problem (God's Immutability) God is depicted as a being who regrets His own actions (creating humanity), changes His mind, and feels emotional pain. This contradicts His attributes of "absolute knowledge" (omniscient) and "absolute wisdom" (infallible). If God can regret, it implies His knowledge and will are flawed.
Moral Problem (The Meaninglessness of Creation) Regret implies that creation was a mistake. This renders the existence of the universe and humanity meaningless; the idea that God would want to destroy something He created calls into question divine justice and mercy.
Philosophical Problem (Time and Knowledge) Regret assumes that God is a being who changes over time. A god who does not know the future and later feels regret possesses human-like weaknesses.
The Quran radically rejects and rectifies this distorted concept of God, not through a direct story, but with universal and unchanging principles
- The Quran's Theological Correction Allah Never Regrets.
The Quran emphasizes that Allah's decisions are unchangeable and that He feels no regret for any of His actions. Everything is founded upon pre-ordained wisdom and knowledge.
Surah Al-Baqarah, 2255 (Ayat al-Kursi) "His knowledge encompasses all things... No slumber can seize Him, nor sleep."
Surah Hud, 111 "This is a Book whose verses are perfected and then explained in detail from One who is All-Wise and All-Acquainted."- The Quran's Moral Correction Creation is a Test, Not a Mistake.
The Quran defines the purpose of creation not as a mistake to be regretted, but as a trial for humanity and an opportunity to perform good deeds and confront oneself, so that no soul has a basis for protest in the Hereafter. Furthermore, a purpose of this worldly life is for servants to begin experiencing minor rewards and punishments before the Hereafter. Allah creates all things with prior knowledge, and nothing surprises Him.
Surah Al-Mulk, 672 "He is the One Who created death and life in order to test which of you is best in deed. And He is the All-Mighty, the All-Forgiving."
- The Quran's Philosophical Correction Allah is Outside of Time.
The Quran states that Allah is beyond time and space; the distinction between past, present, and future does not apply to Him. Regret requires change within time; however, Allah is unchanging.
(Reflecting Quranic principles such as in Surah Hud) "To Him belongs whatever is in the heavens and on earth. The judgment is His, and to Him is the return."
Conclusion The Holy Quran repairs the crisis created by the "repenting God" claim of the corrupted Torah in a single stroke
It elevates God from a being who makes mistakes and feels emotional pain to a Lord of absolute wisdom and knowledge.
It redefines creation from a regrettable mistake to a meaningful test founded on wisdom.
Philosophically, it repositions God from a figure who changes within time to a timeless and immutable being.
Moreover, by stating that the Flood of Noah in the Qur’an was not universal but regional and directed at a single community, it again corrects the counterfeit Torah in circulation. Only Noah’s people were destroyed, and the animals taken aboard the ark were merely representative examples of the land creatures from that region
https//free-minds.org/forum/index.php?topic=9611988.msg439152#msg439152
https//www.miracles-of-quran.com/noah.html
- The Quran's Theological Correction Allah Never Regrets.
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The universal prohibition of riba in the Holy Qur'an is another very important example
The falsified Torah also forbids taking riba, but it makes this prohibition valid only among the Children of Israel. It is forbidden for a Jew to take it from another Jew, but it is permitted to take it from foreigners (non-Children of Israel).
Deuteronomy 2319-20 "You shall not charge riba to your brother—riba on money, riba on food, or riba on anything that is lent. You may charge riba to a foreigner, but you shall not charge riba to your brother..."
The Qur'an's correction and universal moral principle The Qur'an completely eliminates this discrimination and forbids riba in an absolute manner, regardless of from whom it is taken. And it turns this prohibition into a universal moral principle that encompasses all of humanity.
Surah Al-Baqarah, verse 275 "...Allah has permitted trade and has forbidden riba..." Surah Al-Baqarah, verses 278-279 "O you who have believed, fear Allah and give up what remains of riba, if you should be believers. And if you do not, then be informed of a war from Allah and His Messenger."
The importance of the correction The Qur'an rejects the "tribal morality" or "double standard" mentality found in the falsified Torah in the market. It teaches that economic justice and the prohibition of exploitation cannot be exclusive to one race or religion but are universal principles valid for all people. This is one of the clearest proofs that the message of the Qur'an is not local, but global and intended for all humanity.
