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==Origin==
Tahrif in meaning and not text was first characterised in the writings al-Kasim b. Ibrahim (9th century), who made the claim that the corruption was not in the text of the previous revelations, but in the interpretations of the [[Jews]] and [[Christians]]. The corruption of interpretation 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>
Likewise, early quranic exegete [[Al-Tabari]] also rejected tahrif of the text and referred to the Jewish [[Torah]] in his words as "the Torah that they possess today".<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>
““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 however that the companion Ibn Abbas did make some statements that imply he believed the scriptures of ‘the people of the book’ were distorted. In Sahih Bukhari he is quoted saying as narrated by Ubaidullah:
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The corruption of the Biblical text was first explicated 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. He systematically organised the arguments against the authenticity of the Biblical text in the first (Tanakh) and second part ([[New Testament]]) of his book:<br>
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. 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]].<br>
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>
==Types==
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