The revelation granted to Musa (AS) on Mount Sinai, as referenced in Surah 7:144–145, was delivered in the form of Al-Wah (tablets/stones). The inscriptions engraved upon these tablets constituted the Torah, encompassing laws, doctrines, and divine instructions.
The tablets/stones
are the form, and the inscriptions are the laws; together, they combine as one
Torah.
Thus, the tablets/stones
represent the physical medium of revelation, while the inscriptions represent
its legislative and doctrinal content; together, they collectively constitute a
single, unified Torah.
It
was narrated that 'Amr bin Dinar heard Tawus say:
"I
heard Abu Hurairah narrating that the Prophet (ﷺ) said: 'Adam and Musa debated, and Musa said to him: "O
Adam, you are our father but have deprived us and caused us to be expelled from
Paradise because of your sin." Adam said to him: "O Musa, Allah chose
you to speak with, and he wrote the Tawrah for you with His own Hand. Are you
blaming me for something which Allah decreed for me forty years before He
created me?" Thus Adam won the argument with Musa, thus Adam won the
argument with Musa.'"
[Sunan
Ibn Majah 80]
“And He
wrote the Tawrah for you with His own Hand” (وَخَطَّ لَكَ التَّوْرَاةَ بِيَدِهِ).
Conclusion:
In the
Islamic paradigm, the Torah refers to the divinely revealed laws, instructions,
and doctrines inscribed upon the Tablet as a form of revelation. It is neither
a biography of Musa (AS) nor identical to the five books traditionally
attributed to him. Rather, the Torah consists of the legislations revealed to
Musa (AS) as guidance and light for the Children of Israel, as affirmed in
Surah 5:44–46.
There is no
theological compromise with Jewish or Christian interpretations on this matter.
The Torah, in the Islamic understanding, is not the collection of five books attributed
to Moses commonly referred to as the Pentateuch or Chumash.
Note: the
rabbis confirm Moses received the entire Torah on Mount Sinai
How would that explain Qur'an 2:41?:
ReplyDelete"And believe in what I have sent down *confirming that which is [already] with you*, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me." (مُصَدِّقًا لِّمَا مَعَكُمۡ)
And Qur'an 7:157?:
"Those who follow the Messenger, the unlettered prophet, *whom they find written [i.e., described] in what they have of the Torah and the Gospel*, who enjoins upon them what is right and prohibits them from what is wrong and makes lawful for them what is good and forbids them from what is evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful." (يَجِدُوۡنَهٗ مَكۡتُوۡبًا عِنۡدَهُمۡ فِى التَّوۡرٰٮةِ وَالۡاِنۡجِيۡلِ)
The Jews have had the Old Testament canon for centuries, perhaps a thousand years, before Islam arrived on the scene. We've got our earliest manuscripts of the Hebrew Bible in the Qumran scrolls (dating 200BC-50BC), and the Qur'an isn't able to make a distinction?
How would we find the description of Muhammad in the Torah when only accounting for what you said as being the Torah?
مُصَدِّقًا لِّمَا مَعَكُمۡ confirming what is with them, in order to establish the truth of revelation which they claim is from God. Their scripture is verified using the Qur’an as the Muhaymin. What does Muhaymin mean?
ReplyDeleteThe Authority is Grammatically Embedded
The key to understanding Muhaymin is the preposition used with it, which indicates a role beyond simple confirmation (muṣaddiq):
1. Muṣaddiq ("confirming") uses the preposition li- ("for" or "to").
2. Muhaymin ("overseer/judge") uses the preposition ʿalā ("over" or "upon").
As Sinai notes in Key Terms of the Qur’an, this shift from li- to ʿalā gives Muhaymin a climactic force. It signifies that the Qur'an is not just affirming the earlier scriptures, but exercising authority over them, acting as the muʾtaman ʿalā (guardian, overseer, or judge). This establishes the Qur'an as the "final arbiter regarding the meaning and content" of Jewish and Christian scriptures.
Coming to Surah 7:157: “They find his description in the Torah and the Gospel.” Note that the verse says they find his description maktūban (مَكْتُوبًا) ʿindahum (عِندَهُمْ), meaning “written with them,” i.e., in their own scriptures.
Ibn al-Qayyim comments on this issue in his tafsīr of Surah 7:157.
“The questioner said: It is famous among you in the Book and the Sunnah that your Prophet was written with them in the Torah and the Gospel, but they erased him from both for the reason of leadership and worldly gain. Reason finds this problematic: did they all agree to erase his name from the revealed books from the Lord of the worlds in the East and West, South and North?! This is a matter that reason finds more problematic than their mere verbal denial; for it is possible to recant what they said with their tongues, but to return to what they have erased is more remote.
The Answer: This question is built upon a corrupt understanding, which is that Muslims believe that the Prophet’s ﷺ explicit name—which is Muḥammad in Arabic—is mentioned in the Torah and the Gospel—the two books containing the two laws—and that Muslims believe that the Jews and Christians in all regions of the earth erased that name and omitted it entirely from the churches, and conspired upon that, far and wide, East and West. No scholar from the scholars of the Muslims has said this, nor did Allah, glorified and exalted be He, inform of it in His Book concerning them, nor did His Messenger, nor did he rebuke them for it even for a single day, nor did any of the Companions say it, nor the Imāms after them, nor the scholars of exegesis, nor those concerned with the reports of nations and their histories. If it is assumed that some of the common Muslims said it, intending by it to support the Messenger, it has been said: "An ignorant friend causes more harm than an intelligent enemy." These people were only afflicted by a lack of understanding of the Qurʾān, and they thought that the statement of the Exalted: "Those who follow the Messenger, the Unlettered Prophet, whom they find written with them in the Torah and the Gospel" [al-Aʿrāf: 157] indicated the specific name in Arabic in the specific Torah and Gospel, and that such was not found at all.”
From the above verse and commentary by Ibn al-Qayyim the word “name” is not used in the ayah thus, the Christian argument falls flat on his face. Ibn al-Qayyim also writes as to why the mentioning of name is not significant.
The problem with your Bible is that you have nothing from the time of Moses. The Qumran Scrolls (Dead Sea Scrolls) are roughly dated between 200 BC and 50 BC, while Moses lived around 1500 BC. That leaves a gap of at least 1,250 years. You should also consider the different recensions of the Bible that exist, for example.
ReplyDeleteDss,
Samaritan,
LXX,
Masoretic, (which recention? Aleppo codex, Lenningrad codex. Codex Sassoon 1053 which predates the Lenningrad codex. Aaron ben Moses ben Asher 930 CE family of the masorete)
The Ashkar-Gilson Manuscript
Ketef Hinnom Scrolls 600BC,
Silver scrolls,
Nash papyrus 150BC
Shapira or Moses scrolls
Aquila text
Theodotion text
Lucian text
You have a lot to read up on your corrupted book.