In answer to the video "Proof Muhammad believed in the Torah"
I will now address the hadith brought up by this youtuber.
As shown earlier the notion of upholding equity and justice at all costs 4:58 and never knowingly siding with the guilty 4:105-7 was reflected in the orders given to the prophet, to judge equitably between all people approaching him be it from the Muslim munafiqeen (hypocrites) or the people of the book. This is because in Islam good and evil are absolute values. They don’t depend on who does them or who these are done to. Human values apply to all humans, not only to Muslims. The Quran itself enforces that principle, as in the aforementioned verses, or in its examples of relatives of illustrious people who will be judged impartially for their deeds. The prophet himself told his daughter
"O! Fatima, don’t think that you will be favored by Allah because you are the daughter of His Messenger. You will stand before your Creator on the basis of your own deeds".
Members of the Jewish community were sent to the prophet Muhammad, by their religious authorities, with a hidden agenda, trying to settle grave disputes in matters heavily punishable in the light of the Torah. This was just another of their ploys to avoid its harsh laws, hoping that the prophet might have a different ruling
"they alter the words from their places, saying: If you are given this, take it, and if you are not given this, be cautious".This compromising, complacent attitude is a deeply ingrained transgression they have been committing ever since the law was bestowed upon them and throughout their history, despite the scolding of the prophets and the few righteous remnants among them whom the Quran mentions and praises
7:169-170"Then there came after them an evil posterity who inherited the Book, taking only the frail good of this low life and saying: It will be forgiven us. And if the like good came to them, they would take it (too). Was not a promise taken from them in the Book that they would not speak anything about Allah but the truth, and they have read what is in it; and the abode of the hereafter is better for those who guard (against evil). Do you not then understand? And as for those who hold fast by the Book and keep up prayer, surely We do not waste the reward of the righteous"
Virtually all prophets that came to them decried the corruption of their elite, their neglect towards their own justice system. Yet the prophet was not under any obligation to judge their matters when their intent was to use him as a pawn for their low desires 5:41-43. The prophet was nevertheless commanded to judge between them with equity should he decide so, notwithstanding their severe enmity towards him and the fact they were always plotting with the enemies of Islam with the hope of uprooting and exterminating it.
One famous incident is that of
"A Jew and a Jewess were brought to Allah's Apostle on a charge of committing an illegal sexual intercourse. The Prophet asked them. "What is the legal punishment (for this sin) in your Book (Torah)?" They replied, "Our priests have innovated the punishment of blackening the faces with charcoal and Tajbiya." 'Abdullah bin Salam said, "O Allah's Apostle, tell them to bring the Torah." The Torah was brought, and then one of the Jews put his hand over the Divine Verse of the Rajam (stoning to death) and started reading what preceded and what followed it. On that, Ibn Salam said to the Jew, "Lift up your hand." Behold! The Divine Verse of the Rajam was under his hand. So Allah's Apostle ordered that the two (sinners) be stoned to death, and so they were stoned. Ibn 'Umar added: So both of them were stoned at the Balat and I saw the Jew sheltering the Jewess".
According to another version, when the Torah was brought to the prophet who was now seeking to expose the innovations of the rabbis in the specific matter of punishment for adultery, he first respectfully put it on a cushion then said
"I believed in you and in Him Who revealed you".
A holistic understand of both the hadith corpus and the Quran demonstrates that this statement of the prophet is not to be taken in the absolute sense. When in Medina he noticed that Jews would come and read the Torah and explain it to the Muslims, he advised them to adopt a neutral stance, neither believing nor disbelieving in it
"Do not believe the people of the Book, nor disbelieve them, but say, 'We believe in Allah and whatever is revealed to us, and whatever is revealed to you.' "
This is because the scriptures of the Jews are an amalgam of truth and falsehood, the truthful parts being covered by the statement "whatever is revealed to you". Ibn Abbas would reprimand the Muslims who would seek information from the people of the book in religious matters, on the basis that
"Allah has told you that the people of the scripture changed their scripture and distorted it, and wrote the scripture with their own hands and said, 'It is from Allah,' to sell it for a little gain. Does not the knowledge which has come to you prevent you from asking them about anything?"
The Quran, the prophet, the companions therefore all advise caution when approaching the previous scriptures, as they contain both truth, which the prophet confirmed and revered in the aforementioned statements, and falsehood.
The prophet then proceeded with exposing the learned ones by making them read by themselves the truthful part of the Torah which they had been hiding
"Bring me one who is learned among you. Then a young man was brought. The transmitter then mentioned the rest of the tradition of stoning".
This hadith depicting the prophet's reverence for the Torah should this be understood in light of other ahadith, as well as the many Quran passages stating that the Torah isnt absolutely corrupt, that despite the manipulations it still contains remnants of truth, hence the Quran being its guardian/muhaymin. The prophet declared his belief not in the entire Torah, but in the specific ruling on the punishment for adultery, and which Ibn Salam, the Jewish convert to Islam instantly recognized as the "divine verse".
It is this corruption in the absolute sense, which some scholars might have been referring to when they said, while commenting on the above report
"if the Torah was corrupted he would not have placed it on the pillow and he would not have said: I believe in you and in the one who revealed you".
This is speaking of complete corruption, which is not what the Muslims believe happened to previous scriptures and traditions.
Obviously any worldly copy of the Torah can be altered. But so long as there exists the possibility for the original to be reproduced, God's words remain unaffected, only the copy of these words.
The Quran is the speech of Allah, and that speech is with Allah, uncreated, eternal, unchanged like any other attribute of His. The analogy of God's speech to the Quran we touch with our hands or recite from our minds, is as God's mercy which manifests in tangible and abstract things. Both types of manifestations are created means through which God's uncreated attributes of speech and mercy are made known to humans. These attributes arent limited to those particular manifestations
31:27"and If all the trees on the earth were pens, and the sea replenished with seven more seas [were ink], the words of Allah would not be spent".
God's speech is therefore inexhaustive. It can potentially bring into existence a limitless number of words of revelation, among them the Hebrew Torah of Moses or the Arabic Quran of Muhammad
14:4"And We did not send any messenger but with the language of his people, so that he might explain to them clearly".
Allah further states about the revelation to Muhammad, that He
43:3"made it an Arabic Quran".
The eternal speech of Allah takes on in this world the form that is relevant to the divine purpose. The Arabic Quran was thus not continuously spoken since eternity. It is the manifestation in time of God's eternal attribute of speech. Just like we may say a healthy newborn is the manifestation in time of God's eternal attribute of mercy.
Assuming for argument's sake that all things in the heavens and the earth are destroyed, including all Torahs and Qurans, the mother of the book that contains all revelations, and even the preserved tablet/lawh mahfuz. So long as the potential to generate a true Quran and Torah exists, then Allah's words that were revealed to Moses and Muhammad remain unaffected. As stated earlier, the physical and abstract things in which God's attributes manifest in this world do not exhaust the attributes themselves, neither do these manifestations share the uncreated essence of the attributes they are representing. This is the problem of Trinitarians. Jesus, a created being, is not merely a manifestation of God's word, rather he incarnates it fully, becoming this divine "person" with contradictory attributes Trinitarian thinkers have been struggling to explain for over 2000 years. Christians are quick to try and parallel the notion of uncreatedness of God's speech as manifested in the Quran, with their idea derived from the Gospel of John where God's uncreated word manifested in Jesus. The two concepts, arent comparable. Further, why would trinitarians even need the Quran to explain the logical and philosophical problems of their theology.
Not a single group within Islam says the Quran was a separate entity floating around next to God since eternity past. This is how some Christians, with their trinitarian worldview, misrepresent the statement that the word of Allah is uncreated. In Christianity, the word is not an attribute but a divine person among others like the father and holy spirit, each with distinct attributes. One man with multiple attributes isnt many men just as One God with multiple attributes isnt many gods. This is tawhid. Yet Trinity says each person is divine but with different attributes, resulting in 3 different gods. The analogy Christians attempt between tawhid and trinity stops at the word of God being eternal. Christians made that word a person with attributes among other distinct persons, while Muslims kept the word as an attribute among others within the essence of the One God. As an aside, since the word or speech of God is not an attribute within the divine essence but a separate divine entity along with 2 others, does it mean that only this divine entity called "word or speech" has the ability to speak and that the other 2 divine entities are mute?
If God's word is a separate divine entity that became flesh in Jesus, what about the words uttered by Jesus who is now divine? Are his words separate divine entities? Further, if the Torah is God's word, as Jews and Christians believe, does that make it divine as Jesus is? These are the kinds of problems Trinitarians are entangled with due to their conjectures on ambiguous matters, instead of relying on firm statements on God's oneness and unity. Muslims on the other hand, despite the early disputes as to whether the Quran was created or not, never went out of the way to declare the attributes of God, like His word, separate divine entities. No Muslim ever believed God's speech to be a separate conscious part. The reason why this issue is often brought up by Trinitarians is that the Quran is the only book that claims to be Allah's direct speech. The Bible doesnt make that claim. The closest one finds is an anonymous claim made about Jesus being God's word. Muslims on the other hand stick to clear and firm statements of scriptures to define their cardinal beliefs, including that "nothing is like a likeness of Him".
“No one can corrupt the text by removing any of Allah’s words from his Books, but they corrupted it by misinterpreting it”.
This is a known defective narration and is not even a commentary on verse 2:79 speaking of textual corruption. It is in reference to the verse about the preserved heavenly tablet, where all the revealed scriptures are inscribed. None can change the words therein but only twist their meaning. In an authentic hadith however, Ibn Abbas said 2:79 was in reference to the people of the book corrupting the words of their scriptures that are in their hands.
Objectively speaking anyone can remove and alter words from any text at any point in time. And if that is done when not enough human and textual witnesses can independently detect that corruption, then it can easily be disseminated and passed off as true. That is what happened during the successive destructions of the Israelite nation, followed by the attempts of their scribes to re-write what was lost.While agreeing with that opinion, al-Razi said
"It is impossible to have a conspiracy to change or alter the word of God in all of these copies without missing any copy. Such a conspiracy will not be logical or possible".
Al-Razi here is talking of a time when previous scriptures, although in their corrupt state (see his commentary on 5:41), were already widely disseminated and could be independently attested by countless witnesses. Nobody could remove Allah's word nor any other man-made word from it then, without being detected. Corruption of the Torah at that point became only possible through misinterpretation.
When he respectfully put the Torah on a cushion, the prophet did not speak in absolute terms (I believe in all of you) nor name the Torah in his declaration (I believe in the Torah..). We do not even know if he was looking at it while he spoke. He might have very well been thinking of the stoning verse while saying "I believed in you and in Him Who revealed you" before turning his gaze towards the Torah on the cushion. Also, the Torah that was brought to him was a scroll
"they spread it out (the Torah) and one of them placed his hand over the ayat of stoning".
In ancient times the 5 books of the Torah were many times divided into several scrolls. A specific scroll could have been brought to the prophet, containing the command of stoning, which he placed on a cushion. He declared his belief in the revealed verse he had in mind, when he asked for the Torah in the first place. In the end, whether the entire or partial Torah was presented to him, no indication in the prophet's words or deeds point to him believing in anything more than the command he was looking for, the one described as the "divine verse" by his companion ibn Salam.
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