In Islam, the Torah is revered as one of the divinely revealed books, given directly by Allah to Prophet Moses. The Quran states this explicitly, recalling the time 2:53. This verse, along with others, establishes the Torah's status as a foundational text in the lineage of divine guidance. The term "criterion" (al-Furqan), as explained by al-Jalalayn, signifies its role in discriminating between truth and falsehood and distinguishing what is lawful from what is illicit, thereby providing a pathway out of error. Ibn Kathir clarifies that this criterion served as an enlightenment for mankind and a guidance and mercy, so that they might remember and receive admonition. The Quran further mentions that 6:154, indicating its comprehensive nature for the people it was sent to.

The revelation of the Torah was a monumental event, detailed as tablets inscribed with “something of all things - instruction and explanation for all things”. These tablets, according to Ibn Kathir, contained the Tawrah, with advice and details of commandments for lawful and prohibited matters. This divine communication highlights Allah's consistent effort to guide humanity through a succession of prophets, each entrusted with a message tailored for their specific time and people.

The Torah was not merely a book of abstract principles but a comprehensive legal and moral code for the Children of Israel. Allah explicitly states, 5:44 judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allah, and they were witnesses thereto]. This verse from Surah Al-Ma'idah underscores the Torah's practical application in governance and jurisprudence for its people. Ibn Kathir explains that prophets subsequent to Moses also judged by the Torah's law, neither deviating from nor altering it.

A critical aspect of the Torah's revelation was the solemn covenant taken from the Children of Israel to abide by its laws. The Quran vividly describes this, recalling 2:63 and We raised over you the mount, saying, "Take what We have given you with determination and remember what is in it that perhaps you may become righteous"]. Tafsir al-Jalalayn clarifies that Mount Tur was uprooted and placed above them as a threat when they initially refused to accept the rigorous injunctions of the Torah, demonstrating the seriousness of this divine covenant. This historical event, as noted by Ma'arif-ul-Quran, signifies that force was not used to change their religion, but to enforce obedience to a law they had already agreed to acknowledge as divine.

The Torah also contained specific legal rulings, such as the principle of life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and for wounds an equal retaliation. This law of equitable retribution (`Qisas`) was ordained within the Torah, as highlighted by Ibn Kathir, who notes its implementation in cases presented to Prophet Muhammad ﷺ. Furthermore, the Torah contained dietary laws and other regulations, as seen in the discussion about 3:93. This refers to Prophet Jacob (Israel) forbidding camel meat and milk for himself due to sciatica, a personal vow that later became a customary prohibition among his progeny, illustrating how laws could evolve even before the Torah's full revelation, a point underscored by Ibn Kathir.

A central theme in the Quran regarding the Torah is its confirmation by subsequent divine revelations, particularly the Gospel (Injil) and the Quran itself. The Quran states that Allah 3:3. Prophet Jesus, son of Mary, explicitly stated his mission as 3:50. Ibn Kathir explains that Jesus affirmed the Torah but abrogated some of its rulings, bringing a new dispensation for the Children of Israel.

The Quran, as the final revelation, holds a unique position. It is sent down 3:3. The Quran is described as 46:12. More profoundly, the Quran acts as a "custodian" (`muhayminan`) over previous scriptures 5:48. Ibn Jarir explains this term to mean that the Quran is trustworthy, a witness, and dominant over every scripture that preceded it, validating whatever in those books conforms to the Quran and deeming false whatever disagrees. This signifies that while the original Torah and Injil were divine, the Quran is the ultimate standard for truth and the complete form of Allah's guidance.

The concept of abrogation (`naskh`) is important here. As Ma'arif-ul-Quran points out, the wisdom behind different `Shari'ahs` (divine laws) across prophets lies in testing humanity's obedience. Each prophet's law was appropriate for its time, and a later law would supersede it. This process culminated in the Shari'ah of Islam, which is universally applicable until the Last Day. This understanding reconciles the changes in divine law with the unity of God's message.

Despite the clear guidance in the Torah, the Children of Israel frequently deviated from its teachings, a fact highlighted repeatedly in the Quran. Allah laments, Do you covet [the hope, O believers, that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing?]. Ibn Kathir notes that these Jewish rabbis understood the divine words well, yet deliberately distorted their meanings. This distortion included altering texts and providing erroneous interpretations, as described by Ibn Wahb in relation to the Torah's rulings, making the lawful unlawful and vice-versa (Ibn Kathir, 2:75).

A poignant example of this selective adherence is the incident of adultery among the Jews. When a man and woman committed adultery, the Jews sought Prophet Muhammad's judgment, hoping for a lighter punishment than their own law prescribed. However, `Abdullah bin Salam exposed their concealment of the Torah's verse on stoning (Rajm), revealing that the actual divine punishment was indeed stoning, which the Prophet then implemented 5:43. This is narrated in detail in Sahih al-Bukhari (61:139, 86:47, 86:64, 97:168) and Sahih Muslim (29:40, 29:43), where the Jews attempted to hide the verse, but it was uncovered, affirming the Prophet's judgment in accordance with the original Torah.

Their rejection of divine guidance extended to their prophets. The Quran asks, But is it [not that every time a messenger came to you, O Children of Israel, with what your souls did not desire, you were arrogant? And a party of messengers you denied and another party you killed]. They even refused to believe in the Quran, saying, We believe [only in what was revealed to us], even though the Quran was "the truth confirming that which is with them" 2:91. Ibn Kathir explains that their denial stemmed from transgression, stubbornness, and envy, as the prophets often commanded what differed from their desires.

In Islam, the original Torah is considered a sacred text, a part of the continuous chain of divine revelations. Muslims are enjoined to believe in all of Allah's Books, including the Torah 2:4. However, the belief is in the original, undistorted revelation, acknowledging that the texts in existence today may have undergone changes. Abu Huraira reported that Allah's Messenger ﷺ said, "Do not believe the people of the Scripture or disbelieve them, but say:-- 'We believe in Allah and what is revealed to us'" Bukhari 65:12Bukhari 96:89Bukhari 97:167. This prophetic guidance offers a balanced approach, affirming the divine origin without validating potential alterations.

The Torah also contained prophecies about the coming of Prophet Muhammad ﷺ. The Quran refers to him as 7:157. Tafsir al-Jalalayn highlights that this refers to his name and description being inscribed in their scriptures. Numerous Hadith narrations attest to this, with accounts of Jewish scholars recognizing the Prophet Muhammad's attributes from their books Bukhari 34:77Bukhari 65:359. A detailed account by `Abdullah bin Salam, a prominent Jewish scholar who embraced Islam, confirms that the Torah described the Prophet Muhammad's birth, migration, and character (Ma'arif-ul-Quran, 7:157).

The significance of the Torah in Islamic thought also lies in its ethical and spiritual lessons. The Quran reminds the People of the Scripture that you are [standing on nothing until you uphold the law of the Torah, the Gospel, and what has been revealed to you from your Lord]. This is not a call to follow the abrogated laws, but an emphasis on adhering to the fundamental principles of divine guidance, which include belief in God and righteous conduct. Ma'arif-ul-Quran emphasizes that true adherence to `Shari'ah` (divine law) is paramount for salvation, regardless of lineage or intellectual prowess. The Torah remains a testament to Allah's consistent communication with humanity, teaching the core principles of monotheism and justice that culminated in the universal message of Islam.

The Torah, as understood in Islam, is thus a profound link in the continuous chain of divine guidance. Revealed to Prophet Moses, it provided light and law for the Children of Israel, containing fundamental principles of justice and monotheism. While subsequent revelations, including the Gospel and finally the Quran, confirmed its essential truths and progressively refined divine law, the Torah's original message of submission to Allah remains an integral part of the Islamic narrative of universal prophecy. Its history, marked by both adherence and deviation by its recipients, serves as a poignant reminder of the paramount importance of upholding divine commandments and embracing the ultimate guidance revealed through Prophet Muhammad ﷺ.