The Holy Quran and the Issue of Distortion by the People of Book Especially Jews (2)

ii) The reason of revelation of verses
Leading commentators with some differences in details, have said regarding the revelation of verse 41 of the Table Spread: The Jews of Medina on the implementation of the stoning sentence for adultery was a noble man and a woman, were reluctant, and it went to the Prophet He was also sentenced to death by stoning, but they did not accept this verdict. Prophet Muhammad Ibn Surai deemed to admit Jews, the Torah was the most familiar person called and asked him based on the Torah. Ibn Suria said the verdict had come in the Torah, the Jewish scholars at the beginning of the sentence was carried out only on the poor, and thus spread adultery in the wealthy Jewish, and this protest poor to warrant the discriminatory goers from this So we consulted with Jewish scholars, inevitably changed the stoning sentence and replace it with other laws like the cover (whip) and black of the offenders we have forged.
Commentators like Sahih Bukhari and Muslim have also reported this with slightly differences in some cases. Moreover, it is narrated from Qatada that this verse is about a murder sentence, of retribution and blood money, because they said, if the Prophet decreed about blood money, we will accept and if he ordered retaliation, we will not accept. For some, the revelation of the former is more correct.
Ibn Abbas, Hassan and Abu Ali Jabai believe that it means distorting the words of the Prophet Muhammad (peace be upon him) and the Holy Quran; in other words, they believed that Jews were listening to his speech and then distort it and told lies about what he had said. The distortion of the meaning of this verse will be a semantic distortion and so this interpretation cannot be related to the distortion of the Torah.
iii) Specifying the way distortion is done
Ibn Abbas and most of commentators have stated regarding the preceding verse (The Table Spread, 41) as a literal distortion of Torah (in forms of deletion, addition, transformation and dislocation of words, both overtly and covertly) and semantic distortions. In response to the objection that distortion of the words of the Bible is impossible due to its the popularity and frequency, they have said such distortions have been occurred before the popularity of the book, and given the differences between various versions of the Bible In the Jewish tribes, as well as a small population of people of the book, particularly scholars of the books, not only it has been possible, but it has actually happened. Some also have considered it as relating to the semantic distortion and since in the current Torah stoning sentence exists (Deuteronomy, 22: 20 -24), it becomes clear that they have concealed it; however, in practice it have been committed, so this will be an example of concealment.
But the opinions of commentators as to verse 13 of the Table Spread: A number of commentators believe that this verse refers to distortion of the meaning and wrong interpretation of the Torah and Fakhr Razi attaches it to the popularity of the Bible. However, he does not say that literal distortion is impossible, but claims that semantic distortion is more accurate. Rashid Reza and others have argued that accepting semantic distortions due impossibility or difficulty to capture in words in a successive book (the Bible) is because of the ignorance of the history of the Book and the Bible, as comparing its frequency with the frequency of the Qur'an is false and distorted the words and the increase or decrease in turnover terms and spiritual investigations have been counted in the Bible.
2. Distortion in language and word play
This means that they twisted their own tongue and pronounced words in such a way that they cannot be recognized and the original meaning of the word is not understood. Word plays and scrambling them for specific purposes was one of the habits of the Jews and countless examples of it exists in the book "Talmud". Moreover, some Jews also when saluting the Prophet Muhammad (peace be upon him), would twist their tongues and would say something which meant “death to you”; in the same way, when pronouncing" Raena" (have consideration for us) they changed the pronunciation and uttered it with a special song to mean “our wicked”. Jews used such way of talking to the prophet Muhammad (peace be upon him) to scorn and ridicule him and his followers.
Allameh Blaghy- who was fluent in Hebrew- writes about the meaning of "Raena": in the Hebrew Old Testament, the word "Ra" with a special pronunciation close to “Ra’a” meaning “filthy wicked” which is used in the Gospels in Hebrew as well. And the word “na” (conscience speaking in Arabic) has the same function in Hebrew language, with the difference that “a” has turned to “v” or inclines to “v”; therefore, the word “raena” whose ending “a” is close to “v” means “our wicked” or it is pronounced as “raina” to mean “our shepherd”. For this reason believers were prohibited from using this word so as not to be the object of Jews’ ridicules (The Cow).
In the same way, taking advantage of the Hebrew word "asanu" (meaning “I do it”) they mocked and say “asaina” (meaning we revolted). In addition to that, in some cases they distorted some of his remarks. This aspect is more consistent with the verse. Obviously, based on two recent funds, falsification mentioned in this verse, distort meaning, and refers to the bad behavior of some Jews in the Quran and sayings of the Prophet Muhammad (peace be upon him).
In verse 78 of the surah the Family of ‘Imran God gives news about a number of Jews who would twist their tongues when reading the book, so as to offer those invented stories as a book of heaven to the people: There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah. It is they who tell a lie against Allah, and (well) they know it!
Most of the commentators consider the meaning of “a group” In theabove- mentioned verse to be a group of Jewish scholars. They believe that the phrase “Yalu’un” is a semantic distortion. Fakhr Razi quoting Ghefal, states that it refers to the diacritic distortion of the words- which will lead to significant changes- whether known or unknown; he has written that: such application has many examples both in Arabic and Hebrew. Ibn Abbas mentioned verse refers to distort the words of the Torah - the distortion of the increase, is mentioned. It is narrated from Wahb ibn Munabbih that he believed that the Bible is not literally never distorted and distorting their meaning distorted sense is.
Ibn Kathir quotes his words and comments on it as follows: If Wahab’s intention from the Torah and the Gospel be the same as they are available, undoubtedly distortions in the form of deletion and addition exists in it; especially the Arabic translation has copious errors and additions, deletions and fictitious contents. But if his goal of mentioning Torah and the Bible was the original book of God, he is right. Allameh Tabatabai writes: the word “book” which has in this verse repeated three times, each has its own specific meaning.
The meaning of the first “book” is the fake book and the manuscript written by them; the second one refers to the Book of Revelation (Torah), and the third refers to the latter one and according to Ragheb the “al-” in the third book determines genre and it is a divine book. The repetition is meant to avoid the mistakes and misunderstanding of people in recognizing the Book of Allah from other fraudulent entries, and based on this point the word “book” has a descriptive concept and description indicates causality; it points out to the fact that the Book of Allah, cannot include such lies because it is the book of God.
However, if the meaning of "book" in this verse be an independent and complete text, it will be in line with signs of forgery, and if the literal meaning of the book in the above verse be sentences and words, it can be related to the literal distortion.
3. Forgetting some of the verses
Allah, the Almighty, in verse 13 of the surah the Table Spread speaks about Jews and Christians: they change the words from their (right) places and forget a good part of the message that was sent them. What is meant by forgetting is leaving and is most probably in line with verse 22 of the Family of ‘Imran, and 44 and 55 of the Women which refers to forgetting a part of the original book (Bible and Torah) like the news of the Day of Judgment and chastisement. Some scholars have considered the revealing of the Quran of the lack of Jewish book a miracles of the Quran which was proved after the mission of the Prophet Muhammad (peace be upon him).
It is quoted from Mujahid that the purpose of the phrase "of what they mentioned" is Holy Book (the Torah and Bible) by which Jews and Christians have to obey the Prophet and believing in his commanded, but they changed the writings and offered them to the poor people as God's words.
4. Oral distortions of the words
Almighty Allah in Surah The Cow reveals in the Quran from some distortions made ny Jews: Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it. It was common among the people of the book that prophet will appear in the island of al-Arab and therefore awaited his appearance and for this reason they were expected to believe faster than others but after the beginning of the prophecy of prophet Muhammad (peace be upon him) and his migration to Median, this hope turned into despair.
Some early commentators believe that the meaning of this verse is the Prophet Moses’ selected seventy men who were with him on Mount Sinai and heard God's commandments and some of them after returning to the Jewish people distort them. On this basis, the meaning of "word of God" is the word of God to Moses that his entourage heard it, directly or indirectly. Sheikh Tusi strengthened the second possibility with respect to the phrase "they hear". Although Al-Qurtubi believes that because "interlocutor of God" has been a specific characteristics of Moses, and also because of the weakness of the narrators of the documentaries this possibility is weak. Tirmidhi, the write of Navader, considers this narration invalid because of the lack of reliable sources.
A number of other commentators believe that this verse refers to distort the law and the meaning of "word of God" and the Bible or traits of the Prophet. He said that Jewish scientists they distorted the Torah on his whims. Ibn Josie promises more correctly described.
However, as to the kind of distortions, apparently there is no dispute that includes literal and semantic distortions: Ibn Abbas mentions both semantic distortion and literal distortions (addition and deletion). Ibn Taymiyyah also considers it as whether semantic distortion or literal distortions.
However, some scholars have suggested that this verse refers to Jewish people who were a contemporary of Prophet Muhammad (peace be upon him) who distorted his features and his remarks. This means, according to the next verse (The Cow: 76) strengthened on the basis of all the early commentators and later Quran scholars, the above verse is speaking about punishment of some Jew to others that they do not let the Muslims among Muhammad in the Bible have been described and useless document and not an excuse to miss your opponents to prevent them from invoking it before the Lord argue against you (The Cow, 76).
5. Changing speech
The Holy Quran accuses Jews of transformation of speech in two close phrases: But the transgressors changed the word from that which had been given them (The Cow, 58-59; The Heights: 161-162). The term "transformation" literally means change in the absolute form and without using a successor or a replacement. In the interpretation of these verses commentators have said that the Jews should in practice change what they have to do and act otherwise because were to enter from a special door with modesty, while others were sitting or doors but get out of it seated or from other doors.
Moreover, instead of asking for forgiveness and also say it right (Ibn Abbas) or say “there’s no Allah save Him” (narrated from Akramah) that is to say: "for give us" (say forgive us) which is to pray and ask for forgiveness and according to Hassan, Qatada and many commentators it means "forgive my sins"; but they mockingly said a word which meant “wheat”.
Some Commentators remove the prayer, forgiveness and worship in Jerusalem and turn it over to the Lord has commanded in the Torah if not your alms to Jerusalem, they sell it for silver and silver there. And each what they will of cattle and consumption of alcohol and narcotics are consumed in Jerusalem, which are considered examples of distortions.
These verses represent examples of distortion and conversion of the Jewish people in action and speech. These verses do not directly talk about distortions in Torah, but clearly implies that some of them, in their own words of God and of the arrogance or scorn their turn.
Some commentators have considered the phrase "changing the bounties of God" in verse 211 of Surah the Cow as distortion of Torah verses and changing the characteristics of the Prophet Muhammad (peace be upon him).