The Torah and the Gospel in the Holy Qur’an

This letter came to define the “Torah and the Gospel” mentioned in the “Holy Qur’an”, and to show their truth, and to study them in an analytical and original study, and to discuss the evidence of those who said that they distorted and copied them; Due to the necessity of interrogating the Noble Qur’an, about them, in light of knowledge crowding, in light of modern means of communication.

The letter concluded that the Qur’an sometimes intends by the word (Torah) the original Torah, and at other times it was with the Jews during its revelation. It is distorted from that original origin, in a certain proportion, and the two rational and legal principles with the Jews, because they decide that the Children of Israel kept the original Torah, spread it, and passed it down through generations. And because the Qur’an acknowledges the existence of the Torah during its revelation, and the Jews return to working according to it, and because the Qur’an did not declare its distortion, but rather the distortion verses were looking at the distortion of the copy that existed among the Jews of the Arabian Peninsula at the time.

And that the Qur’an did not state that the Bible is a book, or that it was revealed to Jesus, and there is no historical or religious evidence, that God commanded Jesus or one of the prophets to write and publish it, nor that Jesus commanded it to be written, or cast it on anyone, or dictated it, or ordered its publication. The purpose of what the Qur’an indicates is that the Gospel was given to him by Jesus and taught to him, and he commanded the people of the Gospel to judge by what it came in.

As for the four Gospels that existed at the time of the noble mission, their authors did not attribute them to their owners.

And that the similarity between the three books reveals the unity of the source.

The study took the descriptive – analytical approach in its codification, relying on the Qur’an, Nahj al – Balaghah, the Tanakh, the Bible, and a range of sources in assets, history, interpretation, hadith, men, faith, jurisprudence, language, and others, amounting to four hundred and sixty – eight references.