The author of the Kashfu ʾz̤-Z̤unūn (the bibliographical dictionary of Ḥājī K͟halīfah), says:—
“The Taurāt is the inspired book which God gave to Moses, and of which there are three well-known editions. (1) The Taurātu ʾs-Sabaʿīn, ‘the Torah of the Seventy,’ which was translated from the Hebrew into Greek by seventy-two learned Jews. (It is admitted by Christian writers that the Law, i.e. the Pentateuch, alone was translated first.) It has since been translated into Syriac and Arabic. (2) The Taurātu ʾl-Qarrāʾīn wa Rabbānīyīn, ‘the Taurāt of the learned doctors and rabbins.’ (3) The Taurātu ʾs-Sāmirah, ‘The Samaritan Pentateuch.’ ”
The same writer says the learned who have examined these editions of the Taurāt, found that although they agreed with each other and taught the unity of God, they do not contain an account of the stated prayers, the fast, the pilgrimage to Jerusalem, and almsgiving, nor anything regarding heaven or hell, which is, he adds, a proof of the Taurāt having been altered by the Jews. (Kashfu ʾz̤-Z̤unūn, Flügel’s edition, vol. ii. p. 459.)
Although Muḥammad professed to establish the Taurāt of Moses (see Qurʾān, [Sūrahs ii. 130]; [iii. 78]; [iv. 135]), it would appear from the Traditions that he did not view with favour the reading of it in his presence.
It is related that ʿUmar once brought a copy of the Taurāt to the Prophet, and said, “This is a copy of the Taurāt.” Muḥammad was silent, and ʿUmar was about to read some portions of it. Then Abū Bakr said, “Your mother weeps for you. Don’t you see the Prophet’s face looks angry.” Then ʿUmar looked, and he saw the Prophet was angry, and he said, “God protect me from the anger of God and of His Apostle. I am satisfied with God as my Lord, Islām as my creed, and Muḥammad as my Prophet.” Then Muḥammad said, “If Moses were alive and found my prophecy, he would follow me.” [[OLD TESTAMENT].]
AT-TAUWĀB (التواب). Literally “One who turns frequently,” hence “the Relenting.” One of the ninety-nine names or attributes of God. Preceded by the article, as a name of God, it occurs four times in the Sūratu ʾl-Baqarah (ii. 35, 51, 122, 155), and twice in the Sūratu ʾt-Taubah (ix. 105, 119). In three of these passages, God’s relenting mercy is illustrated by striking instances taken from ancient and contemporaneous history, viz. in the case of Adam, of the Jews after their worshipping the golden calf, and of the three men who did not accompany Muḥammad in the expedition to Tabūk, and who, put under interdiction after his return, were not released from it till after fifty days of penance.
[Sūrah ii. 35]: “And words of prayer learned Adam from his Lord: and God relented towards him; verily, He is the Relenting, the Merciful.”
[Sūrah ii. 51]: “And remember when Moses said to his people: ‘O my people! verily ye have sinned to your own hurt, by your taking to yourself the calf to worship it: Be turned then to your Creator, and slay the guilty among you; this will be best for you with your Creator.’ So he relented towards you: verily He is the Relenting, the Merciful.”
[Sūrah iv. 119]: “He has also turned in Mercy unto the three who were left behind, so that the earth, spacious as it is, became too strait for them; and their souls became so straitened within them, that there was no refuge from God but unto Himself. Then was He turned to them that they might turn to Him. Verily, God is He that turneth, the Merciful.”
In the other places, mentioned above, and in two more ([Sūrahs xxiv. 10], and [xlix. 12]), where the word is used as an adjective without the article, it describes God as ever ready to turn in forgiveness to man in general and to the Muslim in particular, if they turn in repentance unto him.