Why the world needs Islam today

These are some of the distinct features of Islam, which make it necessary for modern man to seek his salvation through this ideology:

First, it must be well understood that Islam is not a mere ideological vision. It is a practical system of life that fully appreciates all the genuine needs of humankind and tries to realize them.

Second, in trying to meet the genuine requirements of man, Islam effects perfect balance between all areas of life and activity. It starts with the individual maintaining a balance between the requirements of body and soul, reason and spirit and in no case allows one side to dominate the other. It does not suppress the human instincts in order to make the soul ascend the higher planes, nor does it allow man, in his efforts to fulfill his bodily desires, to stoop down to the low level of animalism and hedonism. On the contrary, it makes them both meet on a single higher plane, doing away with all the internal psychological conflicts that threaten the human soul or set a part of it against the other parts.

In the social sphere, it proceeds to achieve equilibrium between the needs of the individual and those of the community. It does not allow an individual to transgress against other individuals, or against the community. Nor does it allow the community to commit transgression against individuals. It also does not approve of one class or group of people to enslave another class or group of people. Islam exercises a beneficent constraint on all these mutually opposed forces, prevents them from coming into collision with one another, and harnesses them all to co-operate for the general good of humankind as a whole.

Thus, Islam strikes a balance between different sectors of society and between different aspects of existence, spiritual as well as material. Unlike Communism, it does not believe that economic factors, i.e. the material aspect alone, dominate human existence. Nor does it contribute to what the pure spiritualists or idealists say, claiming that spiritual factors or high ideals alone are sufficient to organize human life. Rather, Islam holds that all these diverse elements put together, form what is called human society; and that the best code of life is that which takes note of all these, making full allowance for body as well as reason and spirit, arranging them all in the framework of a harmonious whole.

Third, it must always be kept in mind that Islam has an altogether independent existence of its own as a social philosophy and an economic system. Some of its outward manifestations may on the surface appear to resemble those of Capitalism or Socialism, but in fact, it is far from being the one or the other. It retains all the good characteristics of these systems, yet is free from their shortcomings and perversions. It does not extol individualism to that loathful extent which is the characteristic of the modern West. It was from this germ that modern Capitalism sprang and institutionalized that concept of individual freedom, where man is allowed to exploit other individuals and the community only to serve his personal gain. Islam guarantees personal freedom and provides opportunities for individual enterprise, but not at the cost of society or ideals of social justice.

The reaction to Capitalism has appeared in the form of Socialism. It idolizes the social basis to an extent that the individual is reduced to an insignificant part of the social machine with no existence of his own. Therefore, the community alone enjoys freedom as well as power, the individual has no right to question its authority or demand his rights. The tragedy of Socialism and its variants is that they assign to the State absolute powers to shape the lives of the individuals.

Islam strikes a balance between the two extremes of Capitalism and Socialism. Being appreciative of their role, Islam harmonizes the individuals and the State in such a way that individuals have the freedom necessary to develop their potentialities and not to encroach upon the rights of their fellowmen. It also gives the community and the State adequate powers to regulate and control the socio-economic relationships to guard and maintain this harmony in human life. The basis of this whole structure as visualized by Islam is the reciprocity of love between individuals and groups; it is not erected on the basis of hatred and class conflict, as is the case with Socialism.

It may also be pointed out here that this unique system of life as visualized by Islam, did not originate as a result of any economic pressure, nor was it an outcome of some mutually conflicting interests of antagonistic groups of people. It was revealed to the world as the ordained system of life, at a time when men attached no particular importance to economic factors, nor did they know anything about social justice in the sense we know it in modern times. Both Socialism and Capitalism are much later developments. Islam presented its scheme of social reform much before any of the social movements of our times. It guaranteed the basic needs of man – food, housing and sexual satisfaction – more than 1400 years ago. The Noble Prophet  said: ‘Whosoever acts as a public officer for us (i.e. the Islamic State) and has no wife, he shall have a wife; if he has no house, he shall be given a house to live in; if he has no servant, he shall have one; and if he has no animal (a conveyance), he shall be provided with one. Anyone who takes more than this has exaggerated (i.e. taken more than he deserves).’[Ahmad]

This historical announcement of fundamental human rights not only contains those rights voiced by many a revolutionary in our times, it adds to them some more as well, without necessitating any inter-class hatred, bloody revolutions, and without rejecting all those human elements in life that do not fall under the above three heads: food, housing and family.

These are some of the salient features of the Islamic code of life. They are sufficient to show that a religion with such laws and principles, that is comprehensive and includes the complete human existence, emotions, thoughts, actions, worship, economic dealings, social relationships, instructive urges and spiritual aspirations – all arranged in the framework of a single harmonious but unique system of life, can never lose its usefulness for mankind. Nor can such a religion ever become obsolete, as its objectives are the same as those of life itself and therefore, destined to live on so long as there is life on this planet.

Considering the existing state of affairs in the contemporary world, humankind cannot reasonably afford to turn its back upon Islam or reject its system of life. Humankind is still afflicted with the most savage and odious forms of racial prejudices. Surely, the world in the twentieth century has yet a great deal to learn from Islam. Long ago, Islam freed humanity from all racial prejudices. It did not content itself with the presentation of a beautiful vision of equality alone, but it achieved in practice an unprecedented state of equality between all people, black, white or yellow, declaring that none enjoyed any superiority over the others except in virtue and piety.

It not only freed the black from slavery, but also fully recognized their rights to aspire even to the highest seat of authority in the Islamic State. They could become the heads of the Islamic State. The Prophet  said: ‘Listen and obey even if a black slave be appointed as your superior, so long as he should enforce amongst you the Law of Allaah (God).’ 

How can also the world of today ignore the message of Islam, stricken as it is with the evils of imperialism and tyranny with all their barbarous attributes? Islam alone can help humankind shake off these chains. It is opposed to imperialism and all forms of exploitation. The way Islam treated the people of the countries it conquered was so generous, just and sublime that the eyes of ‘civilized’ Europe can hardly penetrate those heights. We may in this regard cite the famous decision of the Caliph ’Umar   to whip the son of ’Amr bin Al-‘Aas, the victorious general and honored governor of Egypt, as he had beaten an Egyptian Copt without any legal justification. This shows the social liberty and human rights that were enjoyed by the subjects of the Islamic State.

Then there is the evil of Capitalism that has poisoned all life. Its abolition and the need to rid humanity of its evil consequences again call for Islam.

Fourth, Islam prohibits usury and hoarding which, taken together, form the mainstay of the Capitalist economy. This, in other words, means that Islam alone can effectively check the evils of Capitalism as it did check them 1400 years ago.

Finally, the world with the shadows of war still hanging over it cannot but turn towards Islam – the only way to establish and maintain real peace on this earth. The era of Islam has in a way just started, not ended; it is not a spent force, but a living dynamic force, its future is as bright as its great historical past is glorious, when it illumined the face of earth at a time when Europe was still groping its way in the dark recesses of Medievalism.

Islam and the Aim of Life

People answer these questions in different ways. Some people believe the purpose of life is getting wealthy. However, what will be the purpose of their life after collecting millions of dollars? If the purpose of life is to become wealthy, there will be no purpose after becoming wealthy.In fact, here lies the problem of some people in the last stages of their lives. After they have collected the money which they dreamt of, their life loses its purpose and they live in tension, restlessness and suffer from the panic of nothingness. 

Can attaining wealth be an aim?We often hear of wealthy people committing suicide; sometimes, it is not the wealthy person himself but members of his family – his wife or children. The question is: Can aiming for wealth bring happiness to the individual? In most cases, the answer is 'No'. Is the purpose of collecting wealth a long-standing purpose?

As we know, a five-year-old child does not look for wealth: he prefers a toy to a million dollars. An 18-year-old adolescent does not dream of wealth because he is busy with things that are more important. A 90-year-old does not care for money; he is more worried about his health. This proves that wealth cannot be a long-standing purpose in all the stages of an individual's life.

Wealth can do a little to bring happiness to a disbeliever, because he is not sure about his end or his fate. A disbeliever does not know the purpose of life, and if he has a purpose, this purpose is doomed to be temporary or self-destructive.

What is the use of wealth to a disbeliever if he feels scared of the end and skeptical of everything? A disbeliever may gain a lot of money, but surely loses himself.Worshipping Allaah as an aim: On the other hand, faith in Allaah gives the believer the purpose of life he needs. In Islam, the purpose of life is to worship Allaah. The term "worship" covers all acts of obedience to Allaah. The Islamic purpose of life can withstand the test of time. The true Muslim sticks to this purpose through all the stages of his life, whether he is a child, adolescent, adult or an old man.

Worshipping Allaah makes life purposeful and meaningful, especially within the framework of Islam. According to Islam, this worldly life is just a short stage of our lives. After this, there is the other life -- the Hereafter. The position of the person in the Hereafter depends on his deeds in this first life. At the end of the death, stage comes the Day of Judgment. On this day, Allaah will reward or punish people according to their deeds.The first life as an examination:Hence, Islam looks at the first life as an examination or a test of man. The Day of Judgment is similar to the day of announcing the results of the examinees. The second life (the Hereafter) is the time when each examinee enjoys or suffers from the outcome of his behavior during the test period.

In Islam, the line of life is clear, simple and logical: the first life, death then the Day of Judgment, and then the second life. With this clear line of life, a Muslim has a clear purpose in life.

A Muslim knows that he has been created by Allaah. He also knows that he is going to spend some years in this first life, during which he has to obey Allaah, because Allaah will question him and hold him responsible for his public and private deeds, because Allaah knows all deeds of all people. A Muslim knows that his deeds in this life will determine his second life. He knows that his life is a very short one -- a hundred years, more or less, whereas the second life is eternal.The eternity of the second life:This concept of eternal nature of the second life has a tremendous effect on the Muslim during his first life, because the Muslim believes that his first life determines the shape of his second life. In addition, this will be decided through the Judgment of Allaah, the Just and Almighty.

With this belief in the Hereafter and the Day of Judgment, a Muslim's life becomes as purposeful and meaningful as possible. A Muslim's long-standing purpose is to go to Paradise by pleasing his Creator.

In other words, a Muslim's continuous purpose is to obey Allaah, to submit to Him, to carry out His orders, and to keep in continuous touch with Him through prayer (five times a day), through fasting (one month a year), through charity (either obligatory or voluntary as often as possible), and through pilgrimage (once in one's life if he is able).The need for a permanent purpose:People have different purposes at different stages in their lives such as collecting money and property, indulging in sex, eating and dancing. However, all these purposes are temporary, they come and go. Money comes and goes. Health comes and goes. Sexual activities cannot continue forever. All these lusts for money, food and sex cannot answer the individual's question to himself: what next?Then what?However, Islam saves those who follow it sincerely from the troubling question: what is the aim of life? Islam makes it clear to the Muslim, from the very beginning, that the permanent purpose of life is to worship Allaah. We should know that the only way for our salvation in this life and in the Hereafter is t

Examples of Equality in Islam

First Example

Abu Tharr  somehow got angry with the freed slave of Abu Bakr, Bilaal of Abyssinia  both. Both of them were Companions of the Prophet . The altercation became prolonged and Abu Tharr  in his fury called Bilaal  a "son of a black skinned mother". Bilaal complained to the Prophet who addressed Abu Tharr  saying: "Did you call him a name reviling his mother? It appears that you still retain vestiges of Jaahiliyyah (the period of ignorance before Islam.)" 
Abu Tharr  failed to understand the word Jaahiliyyah and took it to signify some sort of sexual immorality, and meekly questioned in surprise, "At this ripe age, O Prophet of Allaah?" The Prophet said in reply: "Yes, you are his brother." Abu Tharr  became ashamed and repentant, and - out of extreme repentance and humility - requested Bilaal  to tread on his face with his feet.

Second Example

When a woman of the Bani Makhzoom tribe called Faatimah was found guilty of theft, she was brought to the Prophet  to be judged according to Sharee'ah Law. The Quraysh tribe tried to intercede not to punish the woman and after deliberation, sent Usaamah bin Zayd  for intercession since he was very much a favourite of the Prophet . When he talked to the Prophet  the Prophet  became very angry and said to Usaamah : "Do you (attempt to) intercede in the matters of the limits prescribed by God?" Then he gathered the people and said to them: "The people before you who met their doom, discriminated between the elite and the common-folk in the dispensation of justice for crimes like theft. The high-placed were spared while the weaker elements of society were readily punished. By Allaah! Had Faatimah the daughter of Muhammad committed this theft, then I would have amputated her hand for it also!"
Third Example

Qays bin Mutatiyah, a hypocrite, came to a gathering where Salmaan al-Faarisi (the Persian), Suhayb Ar-Roomi (the Roman), and Bilaal Al-Habashi (the Abyssinian) were present. He remarked tauntingly: "'Aws and Khazraj have rendered some service to this person (the Prophet ) but I fail to understand what these people (Bilaal, Suhayb and Salmaan) have done (to deserve this honour)." Mu'aath bin Jabal was in that gathering, and he caught hold of him by his neck, dragged him to the Prophet  and told him what the hypocrite had uttered. The Prophet  became angry and went to the mosque and gave a sermon, stating in it: "O people! Always remember that your Lord and Cherisher is one and your supreme ancestor is one, and your faith is also one and the same."
Fourth Example
'Adiyy bin Haatim  went to Madeenah before embracing Islam and found the Companions sitting around the Prophet . 'Adiyy was inspired with awe when he witnessed their reverence for him. Meanwhile, a humble woman came to the Prophet  and asked to see him in private. The Prophet  got up and at some distance from the gathering talked to her, and returned when he finished. 'Adiyy was very much touched by this inconceivable concept of philanthropy and, eventually, embraced Islam.

Fifth Example

When the Prophet  conquered Makkah, those who had driven him out and fought with him were brought before him vanquished. Even then, he called them to the same thing, to Islam. Standing at the gate of the Ka'bah he said: "O people of Quraysh! Allaah has, this day, put an end to your pride of the Jaahiliyyah (ignorance) and also the pride of your ancestry. Keep in mind! All men are from Aadam, and Aadam was fashioned out of clay." On this occasion he recited the verse which means: "O Mankind! Indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allaah is the most righteous of you..." [Quran: 49:13]

Sixth Example'Umar  was a glorious caliph. He was sympathetic to the weak, firm in his stand by the truth. He used to go without food to feed others, and kept himself deprived to give to others. He used to go from door to door asking people about their conditions of living, etc.

Seventh Example
When a caravan came to Madeenah, 'Umar and 'Abdur-Rahmaan bin 'Awf  stood guard for the caravan. During that night, 'Umar heard a baby's cry. He approached the mother and said to her: "Fear Allaah and look after your child carefully."

Then he went back to his own position. Once again he heard the baby crying, and went over to the mother yet again and gave her the same advice. Later, during the last part of the night the child cried once more. 'Umar  came to the mother and said: "Woe to you! You appear not to be a good mother. How is it that your child can not sleep peacefully during the night?"

The woman, little suspecting that she was speaking to the Ameer of the believers, said in reply: "May Allaah bless you, you have pestered me several times during the night. I want to wean it forcefully (before time,) but the child is intractable." 'Umar asked her: "Why wean it forcefully?" She said in reply: "Because 'Umar grants allowance only for such children that have been weaned."

'Umar  asked her: "How old is your child?" She told him it was only a few months old. 'Umar  asked the woman not to be hasty in weaning her child. Then he led the dawn prayer in such a state that his weeping made his recital of the Quran inaudible and unintelligible. At the end of the prayer he said: "'Umar is ruined! He has killed the children of the believers!" Thereupon, he ordered the crier to proclaim in the town of Madeenah that the mothers should not wean their children only for the sake of the allowance for their children. From now on, every child, suckling or weaned, was to receive a stipend.

Eighth Example
One of the unique incidents relating to sympathy and equality in the history of mankind is that 'Umar  came by one night. It was usual for him to go out during the nights to see with his own eyes the conditions under which the people were living. One night, he heard somebody crying in a nearby tent, at whose door was standing a man. 'Umar  greeted him and asked him who he was.

He said in reply that he was a Bedouin who had come to Madeenah to ask the Ameer of the believers for help. Then 'Umar  asked him about the crying and wailing inside the tent. The Bedouin tried to evade this question, saying that since it did not concern him he should not interest himself in it and go his way.

However, on the insistence of 'Umar  he told him that his wife was in labour and had no one to help her with the delivery. 'Umar  returned to his home and asked his wife, Umm-Kulthoom bint 'Ali  whether she was interested in the reward from Allaah which He might have brought her way. He asked her to take with her the requisites of a newborn and the delivered mother and also some provisions for food.

He took all those things from her and started, Umm-Kulthoom following him. When they came to the Bedouin's tent, 'Umar sent his wife inside. He himself sat with the husband and, lighting a fire, started cooking food with the provisions he had brought with him. The Bedouin was still unaware that he was sitting beside a great man of the world.

Then the child was delivered and Umm-Kulthoom  called him from inside the tent, addressing him as Ameer Al-Mu'mineen, and asked him to congratulate his friend on the birth of his child. The Bedouin on hearing her words became conscious of the fact that he had been with the head of the Islamic state all this time and had been rude to him, and was awe-struck and began receding from 'Umar .

But 'Umar  reassured him and asked him to keep sitting where he was, unceremoniously. He asked Umm-Kulthoom to offer the mother the food that he had cooked while he offered some to her husband saying, "Partake of it, you have been kept up the whole night and have been inconvenienced."

Here we must also mention that 'Umar  is not an isolated example presented as a perfect and affectionate person by the Islamic civilisation. The lives of Abu Bakr, 'Uthmaan and 'Ali  all, were also moulded in the mould of perfect humanity, brimming over with mercy and affection.

Similar were the lives of 'Umar bin 'Abdul Azeez, Salaahuddeen Ayyoobi, and many other big personages, legists and lead

Belief in the Heavenly Books - I

Belief in the Heavenly Books - I

In the cave of Hiraa’ and away from people, Jibreel (Gabriel) came down to our Prophet Muhammad while he was worshiping Allaah The Almighty The One Who Has no partner and said to him: "Recite." Muhammad  said, "I cannot recite,". Jibreel pressed him hard and repeated the order ‘Recite.’ ‘I cannot recite’ said he trembling and terrified, and once again he pressed him hard and said: ‘Recite.’ Again he answered while shaking and trembling ‘I cannot recite.’ Jibreel held him for the third time then released him and said: {Recite in the name of your Lord who created.} [Quran 96: 1]
Then this situation comes to an end and Jibreel disappears. Muhammad hurries back home, trembling and sweating profusely. He enters upon his wife Khadeejah and says to her: Cover me, cover me. [Al-Bukhari] She covers him with wool covers, and wipes the sweat from his forehead.
The Will of Allaah The Almighty has been fulfilled and the seal prophet on earth was chosen to convey the call of Allaah The Almighty to His slaves. The verse mentioned above was the first verse that Allaah The Almighty revealed to His Messenger from the Noble Quran which is the book that Allaah The Almighty chose to be the ever-lasting miracle and clear argument with the seal of the Prophets. This book is not the only book that Allaah The Almighty has sent down; rather, there are other books such as Tawraah (Torah) Injeel (Gospel), Zaboor (Psalms), and Suhuf (Scriptures).
The Muslim individual believes in all books that Allaah The Almighty revealed to His Prophets and Messengers in much the same way as he believes in the Noble Quran which Allaah The Almighty revealed to Muhammad . Allaah The Almighty mentioned some of these books in the Noble Quran and did not mention some others. Allaah The Almighty Says (what means): {Mankind was [of] one religion [before their deviation]; then Allaah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allaah guided those who believed to the truth concerning that over which they had differed.} [Quran 2: 213]
Amongst the books that Allaah The Almighty mentioned in the Noble Quran are:
1. The Scriptures of Ibraaheem (Abraham) and Moosa (Moses), may Allaah exalt their mention:
They are the Scriptures that Allaah The Almighty sent down to Ibraaheem and Musa, may Allaah exalt their mention. Allaah The Almighty Says (what means):
• {Or has he not been informed of what was in the scriptures of Moses. And [of] Abraham, who fulfilled [his obligations]} [Quran 53: 36-37]
• {Indeed, this is in the former scriptures, The scriptures of Abraham and Moses} [Quran 87: 18-19]
Abu Tharr  said: I said: O Messenger of Allaah! How were the Scriptures of Ibraaheem ? He said: They were full of examples; O Arrogant tested domineering king! I have not sent you to collect the vain gains of this world, but rather I sent you to respond to the supplication of the wronged person on my behalf for I never reject it even if it is from a disbeliever. Every sane person must – as long as his mind is not absent - take time to invoke his lord, time to bring himself to account, time to contemplate the creation of Allaah The Almighty, and time to seek his needs from food and drinking.
Every sane person must not move except for three things: preparing the provision for the appointed time, improving his life and enjoying a lawful pleasure. Also, every sane person must be mindful of his time, must look after his affairs and protect his tongue (from obscene speech). Whoever thinks of his speech as part of his deeds, he will not speak except in what is beneficial for him.
Then I said: O Messenger of Allaah! How were the Scriptures of Moosa (Moses) ? He said: “They were full of wisdoms: I am amazed at the one who is certain of death and then he feels happy. I am amazed at the one who is certain of Hell and then he laughs. I am amazed at the one who is certain of preordainance and then he exhausts himself. I am amazed at the one who has seen the world and how the fortunes of its people change and then he feels reassured. I am amazed at the one who is certain of Reckoning tomorrow and then he does not work.”
2. Tawraah (Torah)
It is the book that Allaah The Almighty revealed to Moosa (Moses)  and ordered the prophets who came after him to establish and fulfill its rulings, for Allaah The Almighty sent them and did not send any books with them; rather, He made Tawraah their book and religion. Allaah The Almighty Says (what means): {Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allaah ] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allaah , and they were witnesses thereto.} [Quran 5: 44] Allaah The Almighty called he Tawraah “Al-Furqaan” in the Noble Quran.

3. Az-Zaboor (Psalms)
It is one of the heavenly books. Allaah The Almighty revealed it to Daawood (David) . Allaah The Almighty Says (what means):{And to David We gave the book [of Psalms].} [Quran 17: 55] Daawood  used to read a great deal in Az-Zaboor which the Messenger of Allaah  named Quran because of its similarity to the Noble Quran in their miraculousness. He  said: “The reciting of the Zaboor (i.e. Psalms) was made easy for Daawood. He used to order that his riding animals be saddled, and would finish reciting the Zaboor before they were saddled. And he would never eat except from the earnings of his manual work.” [Al-Bukhaari]
Allaah The Almighty sent down in Az-Zaboor precious wisdoms and praises of Him. Allaah The Almighty did not reveal in it any rulings of the permissible and prohibited actions for they were enjoined to take their rulings from the Tawraah.

4. Injeel (Gospel)
Allaah The Almighty revealed it to ‘Eesa (Jesus) . Allaah The Almighty Says (what means):
• {And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous.} [Quran 5: 46]
• {Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel} [Quran 57: 27]
Wisdom behind revealing Books

The Muslim individual believes that these books were revealed by Allaah The Almighty. They called to At-Tawheed (monotheism) and to associating nothing with Him. Allaah The Almighty Says (what means): {And We certainly sent into every nation a messenger, [saying], "Worship Allaah and avoid Taghut.} [Quran 16: 36]
The Muslim believes that the wisdom behind revealing books is to guide human beings to the straight path of Allaah The Almighty, eliminate disagreement and discord from among them, bear for them the glad tidings of the pleasure of Allaah The Almighty if they obeyed Him and warn them against His punishment if the disobeyed Him; and that the heavenly books – other than the Noble Quran – have not remained in their original state in which Allaah The Almighty sent them down; rather, they were exposed to alteration and distortion and the words of humans have mingled with the Words of Allaah The Almighty in them.
Forms of the distortion of the Divinly Revealed Books 
Distortion of the divinely revealed books took different forms. The Noble Quran mentioned some of them such as:
1- Hiding some verses, Allaah The Almighty Says (what means): {O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much.} [Quran 5: 15]
2- Misinterpretation of the intended meanings of the verses, Allaah The Almighty Says (what means): {And indeed, there is among them a party who alter the Scripture with their tongues so you may think it is from the Scripture, but it is not from the Scripture. And they say, "This is from Allaah," but it is not from Allaah. And they speak untruth about Allaah while they know.} [Quran 3: 78]
3- Displacing verses from their original places. Allaah The Almighty Says (what means): {Among the Jews are those who distort words from their [proper] usages and say, "We hear and disobey.} [Quran 4: 46]
4- Adding what is not from the Book to it; Allaah The Almighty Says (what means): {And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming. So woe to those who write the "scripture" with their own hands, then say, "This is from Allaah ," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.} [Quran 2: 78-79]

Distortion of the Tawraah (Torah)
Belief in the Tawraah that Allaah The Almighty revealed to Moosa  is one of the main pillars of the religion of Islam. Muslims believe that it included all goodness, called for the worship of Allaah Alone and it was a light and guidance. Allaah The Almighty Says (what means): {Indeed, We sent down the Torah, in which was guidance and light.} [Quran 5: 44]
However, the Tawraah that was revealed to Moosa  does not exist anymore in its original state. The claimed Tawraah of nowadays was written by many writers and in different times. It was distorted and altered.
Amongst the material proofs of its distortion is that the Tawraah that is in the hands of Christians is different from the one that is in the hands of Jews. The Noble Quran recorded that distortion and rebuked the Jews for their distortion and alteration of the Tawraah. Allaah The Almighty Says (what means): {Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allaah and then distort the Torah after they had understood it while they were knowing?} [Quran 2: 75]
They had the nerve to distort and alter the Book of Allaah The Almighty to hide the truth that it contained and all that can prove the prophethood of Muhammad  although they knew him well. Allaah The Almighty Says (what means): {Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it].} [Quran 2: 146] Though they knew him well, they did not believe in him and were too arrogant to do so. Allaah The Almighty Says (what means):{Among the Jews are those who distort words from their [proper] usages.} [Quran 4: 46]
Amongst the evidences that prove the distortion of the current Tawraah are the descriptions mentioned in it which do not befit the Majesty and Perfection of Allaah The Almighty such as: And the LORD God said, Behold, the man has become as one of us, to know good and evil.” [Genesis 3: 22] and “And it repented the LORD that he had made man on the earth, and it grieved him at his heart. [Genesis 6: 6].”
Can these be the Words of Allaah The Almighty? Can grief and regret be attributed to Allaah The Almighty? In fact, such malicious claims entail that Allaah The Almighty did not have knowledge of the results of His actions. No, Allaah The Almighty is high above any defect and shortcoming. Allaah The Almighty has comprehensive knowledge that encompasses everything. Exalted is He and high above what they say by great sublimity.
Another proof of the distortion of the current Tawraah is what is mentioned in it of describing prophets in a way that negates the infallibility that Allaah The Almighty granted them. They mentioned that Ibraaheem (Abraham) is a liar, that Haroon (Aaron) called Banu Israa’eel (Children of Israel) to worship the Calf, and that Sulaymaan (Solomon) worshiped idols to please his wife. Can any human being who has a so it is completed for them now