In various periods of history, divine books were sometimes subjected to wrong interpretations and to deliberate changes on their script. The Torah has also faced various interventions by those who believe in it. According to what Qur'an states, the Jews deliberately misinterpreted their own book. (Baqarah, 2/75; Nisa, 4/46; Ma'idah, 5/13, 41) With misinterpretations or equivokes, they diverted the meaning of divine words and changed the decrees that did not fit their desires. 

The Jewish holy book took its present form approximately five centuries before Prophet Muhammad (saw). In the time of the Prophet Muhammad (saw), Jews misinterpreted this falsificated Torah text again. Various examples are given in the Qur'an regarding these misinterpretations. For example, Jews believed that they would not be responsible for the injustice towards people of other religions by distorting information in their book. As a result, some of the Jews despised the Arabs, who did not have a holy book, and claimed that they could use their property without justification, and therefore would not have any sins. Qur'an rejects this understanding and states that it has no place in religion. (Al-i Imran, 3/75-76) Similarly, another Jewish belief that the Qur'an rejects is their claim that they will spend "a few days" in Hell. (Baqarah, 2/80) Their saying of  "We are the children of Allah and His beloved." (Ma'idah, 5/18) is another example of their falsification of interpretation. With these words, they saw themselves as the masters of the world and believed that Allah (swt) had put other nations under the order of the Jews.

As for the falsification of the text of the Torah, it happened before the Prophet Muhammad (saw), if not at the time of Him. Because the contradictions between the Qur'an and the Torah invalidate the view that the text has not been corrupted, only interpretation has been tampered with. Studies on the Bible in the West have revealed that today's Torah is not authentic and original, and that it was written by different people over time. (Baki Adam, “Tevrat”, DİA, XLI, 40-45) 

On the other hand, it is not right to claim that the entire Torah got corrupted because the Qur'an describes itself as confirmatory of previous books. (Al-i Imran, 3/3; Ma'idah, 5/48; Fâtır, 35/31)Also, Prophet Muhammad (saw) ordained“ You neither confirm nor deny the People of the Book (Jews)". (However) say: we believe in what sent down to us, and what sent down to you.” (Bukhari, I’tisam, 25) The expression of the Prophet Muhammad (saw) also means that not all of these books have been tampered with. As a matter of fact, it can be seen that today's Torah contains some provisions belonging the true religion. These are virtues such as faith in the existence and oneness of Allah (swt), tawakkul, gratitude, fear of Allah (swt), love of Allah (swt), justice, patience, mercy, and being against persecution. Some parts of the Torah that can be evaluated within this framework are as follows: 

“Do not pervert justice; do not show favoritism to the great, but judge your neighbor fairly. Do not go about spreading slander among your people. Do not do anything that endangers your neighbor's life. I am the Lord. Do not hate your brother in your heart... Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the Lord.”(Leviticus,19/15-17)

“He has shown you, O man, what is good; and what does the Lord require of you But to do justly, To love, mercy, and to walk humbly with your God?" (Micah, 6/8) 

“You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony against your neighbor. You shall not covet your neighbor’s house...” (Exodus, 20/13-17) 

With the revelation of the Qur'an, the provision of the Torah, which had been largely falsificated, was abolished. Even if there are some parts of the Book that are intact, it is impossible to identify them. The definite theological provisions in the religion of Allah (swt) and other necessary information are stated in the Qur'an. As the last divine book, the Qur'an has remained far from human intervention/falsification. For this reason, Qur'an is the only measure that will determine how much and which parts of the previous divine books, especially the Torah, have been falsificated. Only the content of the Torah which is verified by the Qur'an and authentic hadiths can be accepted as correct. Therefore, in order to be able to decide on the authenticity of the Torah and other books, it is necessary to take a look at whether it is in accordance with the message and spirit of the Qur'an. 

As in the previous books, it is also stated in the Torah that Muhammad (saw) would be sent as a prophet. Indeed, this is stated in the Qur'an as follows: "And indeed, the Qur'an is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down; upon your heart, [O Muhammad] - that you may be of the warners - in a clear Arabic language. And indeed, it is [mentioned] in the scriptures of former peoples. And has it not been a sign to them that it is recognized by the scholars of the Children of Israel?." (Shu'ara, 26/192-197)

It is understood from the verse that the basic principles of the Qur'an and that it will be revealed to Prophet Muhammad (saw) is a knowledge that existed in previous books. As a matter of fact, in the Asr al-Saadah, some of the People of the Book, such as Salman al-Farisi and Abdullah bin Salam, embraced Islam after getting to know Prophet Muhammad (saw). These people accepted that there is information in the previous books about the attributes of the Prophet Muhammad (saw), His arrival and about His ummah. (Ibn Kathir, Tafseer-al-Qur'an-al-Adheem, X, 272) 

In the existing copy of Torah, there are also passages express that Prophet Muhammad (saw) will be sent. Examples of these parts are: 

"I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him." (Deuteronomy, 18/18) 

“The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him.” (Deuteronomy, 18/15)

The brothers of the Israelites are the Ishmaelites, that is, the Arabs. For the Jews are descended from Prophet Ibrahim's (Abraham) younger son Prophet Ishaq (Isaac) from Sarah and the Arabs are descendants of Prophet Isma'il (Ishmael), the eldest son of Hagar. In short, Prophet Isma'il and Prophet Ishaq are brothers and their descendants, Arabs and Jews, are children of brothers. If this foretold coming of the messenger was from Israelites Torah would state "God will raise a prophet like you", not "God will raise for you a prophet like me from your fellow Israelites". As a matter of fact, the Torah states the following for Isma'il, the ancestor of the Arabs:“and he will live to the east of all his brothers." (Genesis, 16/12) Mecca is the city of the Prophet Isma'il. Also, unlike Prophet Isa, who came from the Israelites, there are many similarities between Prophet Musa and Prophet Muhammad (saw), who was descended from Ishmaelites. It is understood from these similarities that the person mentioned in the Torah is Prophet Muhammad (saw). Another part of the Torah that heralds about Prophet Muhammad (saw)is as follows: 

The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran;(Deuteronomy, 33/1-3)

In this section, the place meant by Sinai is Mount Tur in the Sinai Desert, where Prophet Musa received revelation, and Seir is the region where Prophet Isa was born and lived. What is meant by Mount Paran is the Hejaz Region and more specifically the city of Mecca. Even though Paran is the name

 of the mountain between Damascus and the Arabian Desert, this name is peculiar to the Hejaz Region. The proof of this is the story of the Prophet Isma'il in the Torah. In the Torah, it is said about Isma'il: “God was with the boy as he grew up. He lived in the desert and became an archer. While he was living in the Desert of Paran, his mother got a wife for him from Egypt.”(Genesis, 21/20-21) Prophet Isma'il was raised only in the Hejaz Region. Thus, the word Paran refers to the city of Mecca, where Prophet Muhammad (saw) was born and raised, and heralds His arrival. According to this, the coming of Lord from Sinai refers to His conversation with Prophet Musa and the revelation of the Torah to him. The phrase dawning over them from Seir refers to Lord's revelation of Gospel to Prophet Isa at the Seir Mountain and as of last, Lord’s shone forth from Mount Paran refers to the coming of Prophet Muhammad (saw) from Hejaz district where Prophet Isma'il grow up.

Apart from these examples, Islamic scholars have identified many sections in the Torah that point to Prophet Muhammad (saw). Some of them are: Genesis, 12/1-3; 17/20; 49/10; Deuteronomy, 32/21; Isaiah, 43/5; 65/9; Daniel, 2/44; Habakkuk, 3/3; Malki, 4/5).

These sections, which heralded the Prophet Muhammad (saw),  were interpreted as the messiah they were waiting for by the Jews, and as Isa by the Christians.