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Majority of the Muslim scholars is of the view that the Torah
was revealed all at once. Hence, the Muslim tradition of
criticism on the Torah generally remains confined to pointing
out contradictions and other forms of corruption in the text of
the first five scriptures of the Bible, i.e., the Pentateuch,
which the Judeo-Christian tradition considers as the Torah.
Contrary to this, the Western tradition of Biblical criticism
developed in the last three centuries has resulted in
expounding various theories regarding the authorship,
compilation and redaction of the Pentateuch. The most
important of these theories is the so-called "documentary
theory", which has generally been accepted by the Western
scholars as the starting point for critical study of the Bible.
This theory supposes the existence of at least four different
sources behind the text of the Pentateuch and suggests that
the Pentateuch attained its present form many centuries after
the death of Musa (peace be on him). While this conclusion
strengthens the Muslim view about the corruption and
interpolation in the text of the Torah, this theory has many

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60
other implications which are certainly not acceptable to
Muslims. These include, inter alia, negation of revelation,
denial of miracles and predictions, presuming that religion
evolved from polytheism to monotheism and moral
indifference. Hence, instead of relying solely on the Western
tradition of Biblical criticism, Muslim scholars should come
up with a theory (or theories) of their own for criticism on the
Pentateuch and determining the authentic text of the Torah.
The present paper highlights this issue and contends that the
Muslim approach towards the Torah is altogether different
from the Western tradition of Biblical criticism even if the
two sides sometimes agree on certain conclusions.

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What I do is go all the way and read the Hebrew Bible in its unvocalized text, paying no
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it by myself, before turning to find out what sense the Masoretes had made of it. I
simply carry to its logical conclusion what scholars have been doing for nearly two
centuries. In most cases my own reading of the Bible turns out to be no different from
that of the Masoretes. In a number of cases, however, it does turn out to be radically
different, and I explain in detail the reasons. (Kamal Salibi, Secrets of the Bible People
(London: Saqi Books, 1988), pp 15-16.)

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H. H., Rowley, The Old Testament and Modern Study, (Oxford: Clarendon Press,
1951)

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