What is meant by believing in the Books that came before the Qur’an is believing in the original Books which Allah, may He be exalted, sent down, in contrast to what is extant of those Books now, because of what they were subjected to of distortion and alteration. Ibn ‘Uthaymin said, ‘The books which are in the hands of the Jews and Christians today have been subjected to distortion and concealment, so they cannot be trusted. What is meant by believing in the previous Books is believing in the original Books which were revealed.’ [12] See: al-Qawl al-Mufid, 2/411

Believing in the Books of Allah includes a number of matters which the texts indicate we are required to believe in in order to fulfil the requirements of believing in this important pillar of faith. They are as follows:


3.1. Believing that they were sent down from Allah, may He be glorified and exalted, and that they are the words of Allah and not the words of anyone else
Allah, may He be exalted, tells us that He sent down the Torah (Tawrat), the Gospel (Injil), and the Qur’an, as He says, "He has sent down upon you, O Muhammad, the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel Before, as guidance for the people. And He revealed the Qur'an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution." (Al ‘Imran 3:3-4) Ibn Jarir said, ‘Confirming what was before it means that the Qur’an confirms what came before it of the Books of Allah that He sent down to His Prophets and Messengers, and confirms the message brought by the Messengers of Allah from Him, because the One Who sent down all of that is one and the same, so there are no contradictions in it the Qur’an; if it had come from anyone other than Allah, there would be many contradictions in it.’ [13] Tafsir Ibn Jarir, 5/180.

Comments of the scholars regarding that:
Ibn Abi’l-‘Izz said, ‘We must believe that the Books that were sent down to the Messengers of Allah came to them from Allah, and that they contained truth, guidance, light, clarity, and healing. Allah, may He be exalted, says, "Say, O believers, “We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord…” (al-Baqarah 2:136) "Alif, Lam, Meem. Allah - there is no god worthy of worship except Him, the Ever-Living, the Sustainer of existence He has sent down upon you, O Muhammad, the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel Before, as guidance for the people. And He revealed the Qur’an." (Al ‘Imran 3:1-4) And there are other verses which indicate that these Books contained the words of Allah.’ [14] See: Sharh at-Tahhawiyyah, 4/242.

Ibn Jarir said: ‘Believing in the Books of Allah means believing that they are the words of Allah and that what they contain is true.’ [15] See: Fath al-Bari, 1/117.

Ibn ‘Uthaymin said, ‘As for believing in the previous Books, it means we believe that Allah sent down the Torah to Musa and the Gospel to ‘Isa, that He gave the Psalms (Zabur) to Dawud, and that He sent down Scriptures to Ibrahim and Musa, and that whatever was stated therein was true.’ [16] See: Tasfir Ibn ‘Uthaymin – al-Fatihah wa’l-Baqarah, 3/445.

3.2. Believing that all the Books called to truth and promoted goodness and guidance
Allah, may He be exalted, says (interpretation of the meaning), "He has sent down upon you, O Muhammad, the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel
Before, as guidance for the people. And He revealed the Qur’an." (Al ‘Imran 3:1-4) Al-Sa‘di said: ‘Allah sent down the Qur’an, the Torah and the Gospel to guide people away from misguidance. Whoever accepts the guidance of Allah is the one who is truly guided, and the one who does not accept that will remain misguided.’ [17] See: Tafsir al-Sa‘di, p. 121.

Allah, may He be exalted, says, "Mankind was of one religion before their deviation; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth." (al-Baqarah 2:213) Al-Baghawi said, ‘and sent down with them the Scripture that is, the Books. What is meant is that He sent down with each of them the Book in truth, that is, with justice and truthfulness, so that they might judge between the people.’ [18] See: Tafsir al-Baghawi, 1/272.

Allah, may He be glorified and exalted, says regarding the Torah, "Indeed, We sent down the Torah, in which was guidance and light." (al-Ma’idah 5:44) "And He, may He be exalted, says regarding the Gospel: and We gave him the Gospel, in which was guidance and light." (al-Ma’idah 5:46) And He, may He be exalted, says regarding the Qur’an, "O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path." (al-Ma’idah 5:15-16)

3.3. Believing that the books of Allah confirm one another, so there is no contradiction between them and they do not oppose one another
Allah, may He be exalted, says regarding the Qur’an, "And We have revealed to you, O Muhammad, the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it." (al-Ma’idah 5:48) Ibn Kathir said, "Confirming that which preceded it of the Scripture means: the previous Books which referred to the Qur’an and commended it, and foretold that it would be revealed by Allah to His slave and Messenger Muhammad (blessings and peace of Allah be upon him). Thus it came down to him as the previous Books had foretold, which increased its credibility in the eyes of those keepers of the previous Books who had deep insight, who followed the command of Allah and adhered to His laws, and believed in the Messengers of Allah.’ [19] See: Tafsir Ibn Kathir, 3/127.

Allah, may He be exalted, says regarding the Gospel, "And We gave him the Gospel, in which was guidance and light, and confirming that which preceded it of the Torah." (al-Ma’idah 5:46) Ibn Kathir said, ‘and confirming that which preceded it of the Torah that is, following it and not contradicting its teachings, except in a few cases which had to do with some matters concerning which the Children of Israel differed.’ [20] See: Tafsir Ibn Kathir, 3/126.

Hafiz al-Hakami said regarding what is included in believing in the Books: It includes believing that they all confirm one another and do not contradict one another. [21] See: Ma‘arij al-Qubul, 2/672-675.

This is one of the most important characteristics of the Books of Allah, which makes them stand out from the books written by people, for their books are prone to shortcomings, flaws and contradictions. Allah, may He be exalted, says, describing the Qur’an, "If it had been from any other than Allah, they would have found within it much contradiction." (al-Nisa’ 4:82) Ibn Kathir said, ‘Nothing that was revealed from Allah is contradictory.’ [22] See: Tafsir Ibn Kathir, 1/12.

3.4. It was obligatory to follow their books, act in accordance with them and comply with them for those to whom they were revealed
Al-Halimi said, ‘Believing in what was revealed to him Muhammad (blessings and peace of Allah be upon him) dictates that one should accept it, follow it and act in accordance with it, as is required and as the Book explains. Believing in what was revealed before him does not require anything more than acknowledging that it was from Allah, and that  during its time it was true and right, and following it was obligatory for those to whom it was addressed. Similarly, believing in the Qur’an requires us to believe that one should accept what it contains and follow it in everything that it enjoins and calls us to.’ [23] See: al-Minhaj fi Shu‘ab al-Iman, 1/321.

3.5. Believing in the books of which Allah, may He be glorified and exalted, has specifically mentioned the names
Muhammad ibn Nasr al-Marwazi said, ‘You should believe in those of His Books that Allah has mentioned by name in His Book, including the Torah, Gospel and Psalms in particular, and you should believe that Allah has other Books that He sent down to His Prophets, of which no one knows the names and number except the one Who sent them down. And you should believe in the Qur’an, but your belief in it should be different from your belief in the other Books, for your believing in the other Books means affirming them in your heart and in your words, but believing in the Qur’an means affirming it and following what it says.’ [24] See: Ta‘zim Qadr al-Salah, 1/393.

The books which are specifically mentioned in the Qur’an are five. They are: The Scriptures of Ibrahim, the Torah, the Gospel, the Psalms and the Qur’an
i. The Scripture of Ibrahim: It is mentioned in two places in the Book of Allah:
a. Or has he not been informed of what was in the Scriptures of Moses
"And of Abraham, who fulfilled his obligations – That no bearer of burdens will bear the burden of another. And there is not for man except that good for which he strives." (an-Najm 53:36-39)
b. "He has certainly succeeded who purifies himself And mentions the name of his Lord and prays.
But you prefer the worldly life, Whilst the Hereafter is better and more lasting.
Indeed, this is in the former scriptures, The scriptures of Abraham and Moses." (al-A‘la 87:14-19)
ii. the Torah (Tawrat)
This is the Book of Allah that He gave to Musa (peace be upon him). Allah, may He be exalted, says, "And We gave Moses the Scripture, after We had destroyed the former generations, as enlightenment for the people." (al-Qasas 28:43) The Torah is the greatest of the Books of the Children of Israel; it contains details of their system of law and rulings. The Israelite prophets who came after Musa (peace be upon him) followed its teachings and implemented its rulings. Allah, may He be exalted, says, "Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted to Allah 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." (al-Ma’idah 5:44) Ibn Kathir said, ‘Allah praised the Torah that He sent down to His slave and Messenger Musa ibn ‘Imran, as He said, Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted to Allah judged by it for the Jews that is, they did not go against its rulings and did not change it or distort it. as did the rabbis and scholars that is, their rabbis, who were their devoted scholars, and their scholars also judged by that with which they were entrusted of the Scripture of Allah that is, by what they were entrusted with of the Book of Allah which they were instructed to promote and teach to the people and act in accordance with it.’ [25] See: Tafsir Ibn Kathir, 3/117.

Regarding the scriptures mentioned in the verse The scriptures of Abraham and Moses al-A‘la 87:19, al-Samarqandi said: ‘Some of the scholars said that what is meant by the Scripture of Musa is the Torah. Others said that it was a Book that was sent down to him before the Torah.’ [26] See: Tafsir al-Samarqandi, 3/365; Tafsir Ibn ‘Uthaymin – al-Fatihah wa al-Baqarah, 2/286.

iii. The Gospel (Injil)
This is the Book of Allah that He sent down to ‘Isa ibn Maryam (peace be upon them both). Allah, may He be exalted, says, "And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous." (al-Ma’idah 5:46) Ibn Kathir said:’The Gospel was sent down to ‘Isa (peace be upon him) containing exhortations to soften the heart, and a few rulings regarding what was lawful and prohibited. In fact, it may be regarded as complementary to the Law of the Torah.’ [27] See: Tafsir Ibn Kathir, 7/302.

iv. The Psalms (Zabur)
This is the Book of Allah that He sent down to Dawud (peace be upon him). Allah, may He be exalted, says, "And to David We gave the book of Psalms." (an-Nisa’ 4:163)

Al-Sam‘ani said, ‘It is the Book which Allah, may He be exalted, sent down to Dawud. It contains words of praise and glorification, extolling Allah, may He be exalted.’ [28] See: Tafsir al-Sam‘ani, 1/502.

Ibn Kathir said, ‘The Psalms (al-Zabur) is the name of the Book which Allah revealed to Dawud (peace be upon him).’ [29] See: Tafsir Ibn Kathir, 2/469.

v. The Holy Qur’an:
This is the Book of Allah, may He be exalted, which he revealed to Muhammad (blessings and peace of Allah be upon him), confirming the Books that came before it, and as a criterion over them; it abrogated them and it is the last of the Books of Allah to be revealed, and the noblest and most perfect of them. Allah, may He be exalted, says, "And We have revealed to you, O Muhammad, the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it." (al-Ma’idah 5:48) Ibn Taymiyah said, ‘It the Qur’an confirmed what was mentioned in the previous Books about Allah and the Last Day, explaining it further and giving more details, establishing proof and evidence for that. It confirmed the prophethood of all the prophets and the message of all the messengers. It confirmed all the holistic systems of law with which all the Messengers were sent. It presented arguments to those who disbelieved in the Books and the Messengers, offering different types of evidence and proof. It describes how Allah sent against them various punishments and how He supported those who followed the Books. It explained what had been distorted and changed, and what the People of the Book had done to the previous Books. It also explained what they had concealed of things which Allah had commanded them to make known to people, and stated that all the beautiful systems of law and teachings that were mentioned in the previous Books are also mentioned in the Qur’an. Thus it became a criterion over the Books that came before it in various ways. It testified that they were truly from Allah, and it highlighted the lies that resulted from distorting them. It affirmed what Allah affirmed and abrogated what He abrogated. Thus it testifies to the beliefs and stories and is the criterion over what is to remain and what is to be abrogated of commands. Thus the Qur’an affirms what Allah has affirmed to be true and valid, and invalidates what He has declared to be lies or abrogated matters. The Gospel did not play the same role of criterion as the Torah and Psalms did; rather it was to follow the system of law laid out in the Torah, except in a few matters which Allah abrogated in the Gospel, in contrast to the Qur’an. Moreover, the Qur’an is a miracle in and of itself, and people cannot produce anything like it. It contains the message of the Messenger, and is the sign and proof that the Messenger is indeed a true Prophet, for it contains what the Messenger brought and in itself is proof of what he brought.  The likenesses it gives and the eloquence of its verses are indicative of the superiority of what the Messenger brought, to the extent that if all the knowledge available to all the scholars was brought together, what they have would be equivalent to only a little of what is in the Qur’an. The one who studies what the earlier and later generations said about the fundamentals of religion, divine knowledge, issues of the Day of Resurrection, prophethood, morals and manners, issues pertaining to governance, issues pertaining to worship and everything that helps people to attain perfection, well-being, bliss and salvation, he will not find with the earlier and later generations – whether they are prophets or people of wisdom, such as philosophers and the like – anything except a little of what is mentioned in the Qur’an. Hence the ummah does not need any other prophet or any other book alongside its Prophet and its Book, let alone needing anything that could not be sufficient by itself, whether it is the knowledge of those who are inspired or the knowledge of those who have wisdom and examine and compare things, who – in addition to that – do not refer to any divinely-revealed book.’ [30] See: Majmu‘ al-Fatawa, 17/44.

So we must believe with certainty that the Qur’an abrogated all the Books and Scriptures that Allah sent down to His Messengers, and that no one among humanity or the jinn, whether they are followers of the previous Books or otherwise, can afford – after the sending down of the Qur’an – to worship Allah in any way other than what is prescribed in the Qur’an, or to refer for judgement to any other Book. Hafiz al-Hakami said, regarding what it means to believe in the Books, ‘… No Book will come after it the Qur’an, nothing can change or alter any of its laws, and no one has the right to go against any of its rulings. If anyone from the previous nations namely the Jews and Christians disbelieves in any part of it, he has disbelieved in his own Book. By the same token, whoever disbelieves in any of the Books mentioned in the Qur’an, has disbelieved in the Qur’an, and whoever follows a path other than the path of the Qur’an is misguided.’ [31] See: Ma‘arij al-Qubul, 2/672-675.