Alteration of the meaning of the verses is one of the...

Alteration of the meaning of the verses is one of the branches of tahrif of the Qur`an and this is something alluded to in the Qur`an itself. The alteration of the meaning (of a sacred scripture) is something that has always been present in the faiths of Judaism, Christianity and even Islam and the most basic form of alteration of the meaning of a scripture is to choose those verses and passages which suit a person and his ideology.

Thus, in such a method of corruption of the text, only one portion of a verse that benefits a person is quoted while the rest of the verses on that topic or section are ignored whereas we know that the verses of the Qur`an explain and elucidate upon one another. One instance in which an alteration in the meaning of the Qur`an and the traditions has taken place is in relation to the topic of the material world.

While discussing this topic, every group has tried to explain the transient world through their own biases and predispositions. One group of people who are materialistically deprived and do not have the energy to work have chosen a life of asceticism and abstinence from the material world. Another group of people live by the tradition which states: أَلدُّنْـيَا مَزْرِعَةٌ الآخِرَةِ.

“The world is the planting ground for the next life.” These people have attached themselves firmly to the life of this world and worship the transient world! However, both of these extremes are unacceptable and therefore, we must refer to the Noble Prophet (S) and see what he has mentioned in relation to the world and how the complete believer should view it.

According to the Prophet (S), the forty-eighth characteristic of the believer is, “If the believer is in a gathering in which people are paying attention to the material world, then he is more aware and alert of Allah (SwT) than the others.” The forty-ninth characteristic of the believer is that, “He (SwT)s one who, while in the presence of those who are working for the next life, possesses the most consciousness (Taqwa) of Allah (SwT) and does not seek the material world for pleasure, luxury and enjoyment.

Rather, he seeks the material world solely for the honour and esteem of the Muslim nation and for its progress.” Honour and esteem are not manifest through mere slogans and chants; rather they are seen through being independent and needless of others!

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