The Holy Quran and the Issue of Distortion by the People of Book Especially Jews (1)

Abstract
The Holy Quran has morally condemned distorting the religious documents and sacred texts and has warned about its adverse consequences on the fate of human beings and societies. Verses of Quran testifies to the fact that some people of the book, especially the Jewish scholars, have distorted Torah and Bible literally and semantically. Most of the leading commentators of the Quran and Bible scholars believe that these verses refer to the current Torah and Bible, and consider distortions to be of syntactic and semantic types; although some deny the literal distortion and some have limited distortion of present Bible to just semantic distortion.
As a number of contemporary scholars, consider verses about distortion to be about semantic distortion and believe that this version of the Bible is an incomplete and distorted of the original version of Bible. Still another group state that current Bible is completely made by man, consider those verses to be about oral distortion of Bible-not the current Torah and Bible.
Keywords: Jews’ distortion, semantic distortion, literal distortion, verses about distortion, Torah, people of the Book, Bible.
Introduction
Quran describes some people of the book, especially the Jewish people with features such as lying (The Family of ‘Imran: 3 and 78), cunning (The Cow: 65-66) worldliness (The Cow: 96) and dozens of other negative features including the inclination to distort. In general, distortion- meaning changing a text or having an incorrect interpretation of the text, word or deed- is an abominable action. The most dangerous distortions are in religious and spiritual documents that are crucial; examples of such distortions include distortion of divine speech or falsification of statements, actions or characteristics of prophets and imams who can change the course of humanity. Jewish distortion had been of this type of distortion and in the Quran, this unacceptable action is attributed to Jewish scientists and scholars and in all cases it has been used as a present continuous verb –i.e. they are distorting; in Arabic literature such an interpretation implies continuity and stability.
This interpretation reflects the image of their reprehensible and immoral act, in a way that distortion has turned into a component of their nature; therefore God warns Prophet Muhammad (PEACE BE UPON HIM) and the believers about dependency to the faiths of these groups of Jews (The Cow: 75). It is to be mentioned that distortion of sacred texts does not have to always be certain about Jewish and there are always people who may be motivated to do this work for certain reasons. In the Quran, reasons behind distortion of scriptures by Jews are mentioned among which we can refer to the following items: cruelty (The Table Spread: 13), atheism (Women: 46), hypocrisy (The Cow: 76 and The Family of ‘Imran: 70-75; The Table Spread 41, 61, etc.), malice and internal vice (The Family of ‘Imran: 75 and 85); secularism and religion (The Cow: 41 and 79).
Other factors such as love of chairmanship, and maintaining the position and dignity, worldliness, jealousy and justification of disobedience of scientists of the people of the Book from the Prophet peace be upon him and his progeny, and creating doubt on his legitimacy were also involved in distortion and alteration of the facts in the Bible. This article aims to investigate the issue of distortion from the perspective of the Holy Quran; in addition it wants to indicate that distortions are done by who, where and how. In the beginning it is necessary to briefly address the dictionary meaning and the figurative meaning of the distortion.
Dictionary meaning of “distortion”
Distortion means literal or semantic transformation in speaking or writing. Distortion (in Persian “Tahrif”) comes from the root of "word" and the original meaning of word in dictionary is edge, side, hem and the border. Distortion of speech means the word speaks of the intention of the speaker to the possibility that the speaker may speak on it shipped. Thus, the concept of distortion to the meaning of doing, to take sides and to bring the corner and make a change in the intention of the speaker, and speech distortion and deviation it is meant to make a change, if any speech- terms and in terms of the law The first self-published a normal channel, which indicates that their meaning, but distorting it has diverted from the main station, to take the side and since it is one of the ways to distort the text(s) or talk to marginalize the meaning and purpose of the speaker or writer, mobility and increase and decrease the text or speech, distorted words on moving words, change or reduce the sentences and called upon the text or speech.
Some language scholars have considered distortion in the Qur'an use a semantic distortions. A number of them and some commentators defined distortion as the change. Motahari also defines distortion a kind of turnover in a written or expressed speech with the difference that distortion includes a point which is not present in the words “change and transformation”; in the distortion the attempt is made to inculcate the opposite purpose. In none of the dictionaries, distortion is not defined as a change in written language; therefore assigning distortion to written change is without reason. Unless a written explanation mentioned change with the aim of instilling be contrary to the purpose.
Figurative meaning of “distortion”
Based on figurative meaning of distortion, it means false interpretation or changing the heavenly texts or making an increase or decrease in such sacred books and other books. In the Islamic culture the word is used in particular about the Bible and the Holy Quran. There are two basic types of distortion at a glance: literal and semantic. Literal distortion refers to falsification and manipulation of words and phrases in a text that has different types: addition, deletion, transformation, dislocation of words or phrases or sentences.
Distortions increase means that the word or phrase on the original text to be added without the added information is detected. Distortion to reduce the ease of letters, words or sentences in the text, so that it is unrecognizable. In distorted to become and moving words of text is replaced by the word or words and sentences changed position so that it does not penetrate the meaning. Another type of verbal falsification, distortion and change in the dialect words and ambiguous gestures read the text in such a way that the audience is confused that it can be called oral distorted.
Semantic distortion is the incorrect interpretation of a word or phrase that, contrary to the intention of the speaker, is often without reference to the rules of proper understanding of the speech and is made based on personal ratings and wrong motivations.
Quranic use of the word “distortion”
The term distortion has not been used in the form of the infinitive in the Quran, but the present form of the verb, i.e. they are distorting, have been used four times, in Surah The Cow, verse 5, Women verse 46, The Table Spread, verses 13 and 41; in addition its root, i.e. "word", has been used once (The Pilgrimage: 11) and their families has been used once (Booty: 6) in the Quran. In addition, the other words that are semantically close to distortion have also been mentioned in the Quran including the word "conversion" (in the past and present verb root verb) meaning distorted (The Cow: 59; The Heights: 162: Conquest: 15), with the difference that indicates whether the distortions of conversion and of spiritual distortion, but the term does not imply conversion. Its word and its derivatives have been used frequently in the Qur'an that only a few of them to talk about is distorted. Words "yollavun" (from the levan) (The Family of ‘Imran: 78) and "li" (Women: 46) also distort the meaning of the word and to put it more precisely close to (literally) have been counted "li" from "levan "is meant to shine and to a string " The word “li al lesan” means twisting and reinstatement of the language in these verses, irony of lying meant distorted and in verses 153 The Family of ‘Imran, 135 Women) to means consideration and the desire to turn away.
Different views about distortions in Quran done by people of the book
Before classification of related verses related to the people of the book, we will briefly introduce commentators and Muslim scholars’ views about the distortion in the Quran that is attributed to the People of the Book, then we will categorize those verse and review them.
About the kind of distortion that has taken place as well as information on whether a distortion in the verses of scripture have been raised concerning the Bible or the Torah and the Gospel, Muslim scholars and commentators have four positions which are mentioned below:
1. Literal and semantic distortion in the present Bible
Most commentators and prominent Quranic researchers of the past and present believe that the verses of distortion dates back to the mid-periods, especially the current Torah and the distortion has been both literal and semantic. Allameh Tabatabai believes that according to the Quran, the present Torah, includes part of the real Torah revealed to Moses and parts of it have distorted, i.e. there is addition, deletion, transformation and dislocation in it.
Accounts of the ways Judgment also support the view. The prophet peace be upon him and his progeny has been quoted as saying: Jews distorted the Torah and added what they wanted and deleted what they did not want like the name of Muhammad. In the same way, many traditions exists in Shi'ite sources which are quoted from the Ahlul-Bayt. The Bible scholars of Sunni and Shiite, while mentioning dozens of witnesses like different versions of the Old Testament, the history of development, lack of frequency and writing centuries later by others, their differences with each other, irrational wanton being part of the teachings of the Bible and the like, the occurrence of distortion of words in the Bible have demonstrated that the addition or deletion or in terms of conversion and displacement.
2. Semantic distortion in the present Bible
Some scholars like Abu Hatim al-Razi, the theologians of the fourth century, believe that the words of the Bible has not changed, but the meaning of the Bible has been distorted and interpreted according to their own interests. In defending the Bible, he considers three different versions of Hebrew, Syriac and Greek of Old Testament and New Testament together four as different readings and had claimed that in this respect there is no difference between Muslim scholars and Christian ones. Fakhr Razi also based on popularity and frequency of the Bible, thinks that literal distortion of the Bible is difficult and believes that the claim of semantic distortion is more correct. However, he not only denies distortion of the words of the Bible, but also because of the paucity of knowledge of the Bible, considers it possible.
3. Semantic distortion of original Bible and Torah
According to some contemporary scholars of the Quran, the current sacred book of scripture is an incomplete translations of original Bible and Torah and distortion in these verses, i.e. literally distortion is actually the semantic distortions and concerns the original version and has been translated before; the original version of such books are missing and additions and deletions has occurred in the translations, not in the original book.
4. Oral distortion of Divine words
Some modern scholars of the Bible believe that Qur'an has been silent about distortions in the Torah and the Bible because from all of the verses on distortion, only once it refers to the words of God which according to most commentators refers to the act of Jewish predecessors in the time of Prophet Moses (PEACE BE UPON HIM) and perhaps the above verse indicates the bad behavior of the Jews of Islam regarding the Qur'an after hearing so distorted that and told to others. In three cases something is pointed out about the distortion of the word, and it also refers to distortion in a few spoken words, and they have been about spoken and not written distortion. So distorted verses refers to the Torah and the Bible is not present and about them should be judged apart from these verses, the Torah and the Gospel present invention of man.
However, regardless of verses of the holy Quran, proving the falsity of the Bible (the Torah and the Bible and other books) or distortion of a lot of content and themes of the Bible needs not to be according to the Qur'an as much as some mid-periods books have clearly evidenced the distortion of each other. In Jeremiah, it is said that some people covered as false prophets wanted to deceive people and for this reason they distorted and falsified texts. Allameh Balaghi has quoted this phrase from the Hebrew version.
But since the present Bible is the of the era of the Quran and because we cannot consider the existing Torah and the Bible as the Bible and the Torah we know that the Quran has acknowledged them, it is likely that the Quran does not have a clear cut view of the Torah and the Bible of his time. But from the point of view of a studious commentator like Allameh Tabatabai, an accurate view of the Quran reveals that the current Torah is the Torah at the time of the Prophet Muhammad peace be upon him and his progeny and a mix of original Torah and some distorted contents. In contrast, other researchers cite the Qur'an verse 157 of Surah The Heights original Torah as well has been counted from the battle, but they believe in the New Testament of the Holy Quran at the time of the Prophet, peace be upon him and his progeny, the same was true Torah , does not have a clear opinion.
On the other hand, we cannot ignore the numerous verses that report distortion of the people of the book in various ways. To acquire the view and standing of the Quran about anything, it is essential to study all the verses. Apparently the origin of some of the views of the latter view, the above verses devoted to oral distortion, limited to the four verses and many other signs of neglect. Thus, to obtain a detailed view of the Holy Quran in this regard, its verses can be reviewed in four general categories.
Classification of Quranic verses as an indication of distortions made by people of the book
The first group: verses representing different kinds of distortion using the word “distortion” and terms consistent with it.
God has mentioned distortion in some verses and has used the word “distortion” and terms consistent with it to refer to distortion of the teachings and words of God in particular by Jewish people which will be reviewed in the following sections.
2. Distortion of the words from their original meanings
In verse 465 of surah Women, distortions made by Jews and the way they did them are discussed. They dislocate the words of God from their original place and by twisting the tongue and quipping to the religion mix Hebrew words with Arabic words and replace “we heard and we follow” with “we heard and sinned” and “and hear” with “and hear, you can never hear” and “look at us” with “our wicked” (the word has a same pronunciation in Hebrew): Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe (Women, 46). God the Almighty in verse 13 of the surah The Table Spread refers to the distortion made by Jews: But because of their breach of their covenant, we cursed them, and made their hearts grow hard; they change the words from their (right) places.
In another verse God says “they change the words from their (right) places” and refers to Jews who heard the voice prophet Muhammad (PEACE BE UPON HIM) to find an excuse to contradict and deny them. For this reason they would deceive those who had not yet heard the prophet (PEACE BE UPON HIM) and dislocated words and would say to them if Prophet Muhammad (PEACE BE UPON HIM) followed your orders, follow him, otherwise distance from him: O Messenger. let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among the Jews,- men who will listen to any lie,- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by Allah, thou hast no authority in the least for him against Allah (The Table Spread, 41).
i) Differences in the meanings of phrases “from its location” and “after its location”
Scholars have not been clear as to the interpretations of the phrases "changing the words from their locations" and "changing the words after their locations". Some of them including Ragheb make little difference between the two and consider the two to be closely linked semantically. The others believe that the first interpretation is to dislocate words out of their original location and putting them next to other positions; And this is distortion or semantic distortion that in this case the purpose of the positions will be instances, which means that the concepts are applied to other true examples, or the meaning of distortion is distortion in terms of the location of words; in this case, changing the position of words is meant. He considers the second interpretation to mean distortion after the fixation of the words of God in terms of meaning, concept and purpose and believes it is in line with other Quranic interpretation which says: and perverted it knowingly after they understood it (The Cow, 75).
Among commentators, some of them like Fakhr Razi while pinpointing the difference between these two words, believes that “from its location” refers semantic distortion and "after its location" refers to literal distortion. Some Other commentators, such as Zomakhshry and Tabarsi does not distinguish between the meanings of the two terms and have considered them closely related. Abu Hayyan use of these words according to the context the word is justified. He stressed that "from its location" where used that heavily Jewish rebellion and revolt have been described and it means that they promptly attempted to distort their words before they settled in their place; Lee "after its location" used in the place where Jews to accept arbitration little softness in some of the descriptions of the Prophet Muhammad (peace be upon him and his progeny), and this interpretation implies that they did not attempt to distort the real, but also the establishment of the words in place, and So it did not attempt to distort.
Some commentators relate the phrase to the distortion of Torah and while having a same opinion about the interpretation of this phrase, have cited as example cases of distortion on divine orders like changing the musts and what is allowed and what is forbidden which had been fixed (after its location) and have said as an example that Jews changed God’s order about adultery from “stoning” to “lashing”.
Some commentators, such as Ibn Abbas, Mujahid, the first of the Companions and followers and in compliance president of commentators said: The meaning of "words", the "distortion of words after its location" is Torah and means converting the words and commandments from its original locations which means that the word had come down from its original position and instead put another word: as the attributes of the Prophet peace be upon him and his progeny the Torah (undistorted), "Asmar Rabah" (meaning wheaten and stocky), was removed and replaced by adjectives such as "tall man " to them. According to this distorted Tabatabai If you change the position of words with then dropping them before, and distortion are reduced and increased, as the existing law can be attributed to or in the form of interpretation is incorrect. As the glad tidings of the Prophet peace be upon him and his progeny, and pre-evangelism of the Messiah in the Torah, their interpretation. It is narrated from Ibn Abbas that the meaning of "distort words" refers to changing of God’s words in the Torah and change the attributes of the Prophet peace be upon him and his progeny, and that was in the Torah, and they took it.
Some have suggested that it may mean moving words that come in the following verse. The purpose of distorting “words” is use of speech other than its proper place. "We heard" is used in the position of obedience not rebellion, and they used did not used it in a position and did not say "we heard and we followed"; rather they said: "we heard and we disobeyed" and instead of "hear, God hears you" they said, "hear non-hearer" meaning that you never hear; in addition the word "consider" in the Jewish language means "hear non hearer”.