Content deleted Content added
m →Origin: Removed erroneous space and general fixes (task 1) |
Sinclairian (talk | contribs) Restoring revision 1223413183 by FakeAmbition55: BLOCKEVADE (RW 16.1) |
||
Line 4:
==Origin==
The origins of Tahrif are debated. [[Muqatil ibn Sulayman]] (8th century) claimed in his tafsir on Quran 2:79 that the Jews had distorted the ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]), and removed the mention of [[Muhammad]] in the [[Quran]]<ref>[[Muqatil ibn Sulayman]] Tafsir 2:79</ref> although some academics have doubted this as a true mention of tahrif.<ref>Early Muslim Accusations of Tahrif: Muqātil ibn Sulaymān's commentary on key qur'anic verses by Gordon D Nickel▼
</ref> Al-Kasim b. Ibrahim (9th century), made the claim that the [[Jews]] and [[Christians]] had misinterpreted the interpretations of The ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]), the ''[[Zabur]]'' (or [[Psalms]]) and the [[Gospel in Islam|''Injil'']] (or [[Gospel]]). This concept is referred to as "Tahrif al-mana".<ref>{{Cite book|last=Lazarus-Yafeh|first=Haza|title=Tahrif|publisher=Brill|year=2000|isbn=9004112111|location=Leiden|pages=111}}</ref> ▼
According to Camilla Adang. The early quranic exegete [[Al-Tabari]] believed that there was a genuine ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]), by [[Moses]] that had been lost and then restored by [[Ezra]] alongside a different Torah created by the [[Rabbis]] and ignorant Jews. Al-Tabari suspected that the Jews of his time were using this different ''[[Torah in Islam|Tawrat]]'' instead of the original Torah by [[Moses]] which is why Al-Tabari made the distinction of referring to the Torah of his time as "The Torah that they possess today" [[Al-Tabari]] says elsewhere in his [[Tafsir]] of Quran 2:42 that the [[Jews]] had introduced falsehood with their own hands in the ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]),<ref>Camilla Adang. ''Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm''. BRILL, 1996. {{ISBN|978-9-004-10034-3}}. page 231.</ref><ref>[[Tafsir al-Tabari]] 2:42</ref>▼
It is worthy to note that some companions such as
{{Blockquote|Ibn `Abbas said, "Why do you ask the people of the scripture about anything while your Book (Qur'an) which has been revealed to Allah's Messenger (ﷺ) is newer and the latest? You read it pure, undistorted and unchanged, and Allah has told you that the people of the scripture (Jews and Christians) 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? No, by Allah, we have never seen any man from them asking you regarding what has been revealed to you!}}
▲It is worthy to note that some companions such as [[Uthman ibn Affan]]<ref>Tafsir Ibn Kathir 2:79</ref> and most notably [[Ibn Abbas]] believed the scriptures of ‘the people of the book’ were distorted. In [[Sahih Al-Bukhari]] he is quoted saying as narrated by Ubaidullah:
▲{{Blockquote|Ibn `Abbas said, "Why do you ask the people of the scripture about anything while your Book (Qur'an) which has been revealed to Allah's Messenger (ﷺ) is newer and the latest? You read it pure, undistorted and unchanged, and Allah has told you that the people of the scripture (Jews and Christians) 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? No, by Allah, we have never seen any man from them asking you regarding what has been revealed to you!}}<ref>https://sunnah.com/bukhari:7363</ref>
▲[[Muqatil ibn Sulayman]] (8th century) claimed in his tafsir on Quran 2:79 that the Jews had distorted the ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]), and removed the mention of [[Muhammad]] in the [[Quran]]<ref>[[Muqatil ibn Sulayman]] Tafsir 2:79</ref> although some academics have doubted this as a true mention of tahrif.<ref>Early Muslim Accusations of Tahrif: Muqātil ibn Sulaymān's commentary on key qur'anic verses by Gordon D Nickel
▲</ref> Al-Kasim b. Ibrahim (9th century), made the claim that the [[Jews]] and [[Christians]] had misinterpreted the interpretations of The ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]), the ''[[Zabur]]'' (or [[Psalms]]) and the [[Gospel in Islam|''Injil'']] (or [[Gospel]]). This concept is referred to as "Tahrif al-mana".<ref>{{Cite book|last=Lazarus-Yafeh|first=Haza|title=Tahrif|publisher=Brill|year=2000|isbn=9004112111|location=Leiden|pages=111}}</ref>
▲According to Camilla Adang. The early quranic exegete [[Al-Tabari]] believed that there was a genuine ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]), by [[Moses]] that had been lost and then restored by [[Ezra]] alongside a different Torah created by the [[Rabbis]] and ignorant Jews. Al-Tabari suspected that the Jews of his time were using this different ''[[Torah in Islam|Tawrat]]'' instead of the original Torah by [[Moses]] which is why Al-Tabari made the distinction of referring to the Torah of his time as "The Torah that they possess today" [[Al-Tabari]] says elsewhere in his [[Tafsir]] of Quran 2:42 that the [[Jews]] had introduced falsehood with their own hands in the ''[[Torah in Islam|Tawrat]]'' (or [[Torah]]),<ref>Camilla Adang. ''Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm''. BRILL, 1996. {{ISBN|978-9-004-10034-3}}. page 231.</ref><ref>[[Tafsir al-Tabari]] 2:42</ref>
The corruption of the Biblical text was elaborated more extensively by [[Ibn Hazm]] (11th century), who popularized the concept of "Tahrif al-nass," or corruption of the text. Ibn Hazm rejected claims of [[Mosaic authorship]] and posited that [[Ezra]] was the author of the Torah.<br>
He systematically organised the arguments against the authenticity of the Biblical text in the first (Tanakh) and second part ([[New Testament]]) of his book: Chronological and geographical inaccuracies and contradictions; theological impossibilities (anthropomorphic expressions, stories of fornication and whoredom, and the attributing of sins to prophets), as well as lack of reliable transmission (''[[tawatur]]'') of the text.<br>
He explains how the falsification of the Torah could have taken place while there existed only one copy of the Torah kept by the [[Kohen|Aaronic priesthood]] of the Temple in [[Jerusalem]]. Ibn Hazm's arguments had a major impact upon Muslim literature and scholars, and the themes that he raised with regard to tahrif and other polemical ideas were modified slightly by some later authors.<ref>''The Encyclopedia of Islam'', BRILL</ref><ref>''Power in the Portrayal: Representations of Jews and Muslims in Eleventh- and Twelfth-Century'', chapter "An Andalusi-Muslim Literary Typology of Jewish Heresy and Sedition", pp. 56 and further, Tahrif: p. 58, {{ISBN|0-691-00187-1}}</ref><ref>''Under Crescent and Cross'': The Jews in the Middle Ages, p. 146, {{ISBN|0-691-01082-X}}</ref> The [[Shia]] Scholar [[Ibn Babawayh]] narrated a debate between [[Ali al-Rida]] and the [[Catholicos]] where [[Ali al-Rida]] claimed that the [[Four Gospels]] were created and changed after the original [[Gospel in Islam|''Injil'']] (or [[Gospel]]) became lost.<ref>[[Ibn Babawayh]] al-Tawhid, p. 417-441</ref><ref>[[Ibn Babawayh]] Uyun akhbar al-Ridha</ref>
| |||