see also JEWISH.
Note: "him" in al-Baqarah 2:146 has been interpreted (according to Al-Baidawi) variously as refering to 1) Muhammad or 2) means "it" (Qur'an). reason: fear that it be used against them, al-Baqarah 2:76-77
"made God hath revealed to you" = "made manifest to you in the Pentateuch regarding the description of Muhammad" (Al-Baidhawi and Jalaluddin)
* Narrated 'Urwa:
Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."' Aisha added, "Had it not been for that the grave of the Prophet would have been made prominent but I am afraid it might be taken (as a) place for praying. (Sahih Bukhari 2.414, see also Sahih Bukhari 2.425, Sahih Bukhari 2.472)
* Muhammad allowed this. Muslim jurists, however, only permit Muslim man this privilege, while women do not.
``Abu Huraira related that Allah's Messenger said: "He who amongst the community of Jews and Christians hears about me, does not affirm his belief in what I have been sent with, and dies in this state (of disbelief), shall be but one of the inmates of Hell-Fire"'' (Muslim).
This verse clearly implied that the Torah among the Jews are authentic, and should be their guide and arbiter in disputes instead of having to come to Muhammad.
* QN: if the food restrictions on Jews were pubishment, why are Muslims being punished for their strict diet? What (if any) is the difference?
Here again is the Qur'an's testimony that these Jews knew and understood the Scriptures (which were with them). Their crime is that they deliberately perverted (distorted) it after they read and understood it.
This has never been a tenet of any branch of Judaism, and is obviously an error.
Many Muslims therefore say that the Jews (and Christians by association) added to the Bible. But a Muslim replies:
``What is "the Book"? There are many interpretations of this verse. I will point out, again, that it could apply to what brother XXX has done: to claim that his opinion is God's opinion, and to claim that the Qur'an says something (stated explicity) which it does not state (except as might be derived through implication).We have, however, noted that never did once did the Qur'an or the hadith have any warning or reprimand that the scriptures in their possession is corrupt.
In this case the likely interpretation, which I note in Maududi, is that commentaries and histories were added to the Book and given (a pretense) of divine authority. So, for example, the histories in the Bible are not necessarily part of the Book.'' (Daniel Lomax, 31 May 1995, in soc.religion.islam)
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