Table of Contents
Introduction
Belief in the revealed books is one of the six pillars of faith in Islam. A Muslim does not only believe in the Qur’an, but also in all the scriptures that Allah revealed to His messengers in the past. This belief is part of submitting to Allah, because it is through revelation that He made His guidance clearly known to humanity.
Allah mentions the books together with the rest of the pillars of faith:
“The Messenger has believed in what was revealed to him from his Lord, and so have the believers. All of them have believed in Allah and His angels and His books and His messengers...”
(Qur’an 2:285)
The Prophet ﷺ said in the famous ḥadīth of Jibrīl when defining faith:
“…that you believe in Allah, His angels, His books, His messengers, the Last Day, and that you believe in the divine decree, its good and its bad.”
(Muslim)
To be a believer, one must accept that Allah truly revealed books, that they were guidance and light, and that the Qur’an is His final, preserved revelation.
What Does It Mean to Believe in the Books?
Belief in the revealed books has several elements. First, it means to believe that Allah actually sent down scriptures at different times to different prophets. Second, it means to affirm that what Allah revealed to them was truth, guidance, and light for their peoples. Third, it means to believe that the Qur’an is the last and most complete book, confirming the truth that remained in earlier scriptures and judging between people regarding what they differed in.
Allah 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 Criterion (the Qur’an).”
(Qur’an 3:3–4)
And He describes all of His revelations as guidance and light:
“Indeed We sent down the Torah, in which was guidance and light.”
(Qur’an 5:44)
“And We gave him (ʿĪsā, Jesus) the Gospel, in which was guidance and light and confirming that which preceded it of the Torah, and as guidance and instruction for the God-fearing.”
(Qur’an 5:46)
So a Muslim’s faith in the books is not only a belief in texts. It is, more importantly, a belief that Allah never left humanity without communication. He sent down clear words, commands, prohibitions, and stories to guide hearts, correct beliefs, and regulate life.
To reject that Allah revealed books, to deny a book He has named, or to consider His revelation false, is disbelief that takes a person outside of Islam.
Allah warns:
“And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.”
(Qur’an 4:136)
The Major Revealed Books Mentioned in the Qur’an
The Qur’an tells us the names of several specific books. A Muslim believes in all of these by name, and also believes in other scriptures that Allah revealed, even if we do not know their titles.
Allah says:
“Say, [O believers], ‘We believe in Allah and in what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims in submission to Him.’”
(Qur’an 2:136)
Among the clearly named books are the following.
The Suḥuf (Scrolls) of Ibrāhīm and Mūsā
Allah mentions “scrolls” or “scriptures” given to earlier prophets:
“Indeed, this is in the former scriptures, the scriptures of Abraham and Moses.”
(Qur’an 87:18–19)
These were earlier revelations given in the form of suḥuf, or sheets, containing guidance relevant to those times. We do not possess their text today, and we are not required to know their details. A Muslim simply affirms that they existed and that they were true revelation from Allah when they were first given.
The Torah (Tawrāh) of Mūsā عليه السلام
The Torah is the book given to Prophet Mūsā. Allah says:
“And We certainly gave Moses the Book, and We followed up after him with messengers.”
(Qur’an 2:87)
He describes the Torah as containing guidance and light:
“Indeed We sent down the Torah, in which was guidance and light, by which the prophets who submitted [to Allah] judged the Jews, as did the rabbis and scholars, by that which they were entrusted of the Scripture of Allah…”
(Qur’an 5:44)
Belief in the Torah means believing that it was revealed by Allah, that it was a source of guidance and law for the Children of Israel, and that it contained the message of tawḥīd and righteousness. It also means acknowledging that the original Torah is not preserved today in its pure form, and that the Qur’an came to clarify and correct what had been altered, while confirming the true parts that remained.
The Zabūr of Dāwūd عليه السلام
Prophet Dāwūd was given the Zabūr. Allah says:
“And your Lord is most knowing of whoever is in the heavens and the earth. And We have certainly favored some of the prophets over others. And to David We gave the Zabūr.”
(Qur’an 17:55)
The Zabūr was a revealed scripture, often described as containing supplications, praises, and reminders, suited to Dāwūd and his people. A Muslim affirms what Allah affirmed regarding it, without claiming detailed knowledge of its contents beyond what revelation has told us.
The Injīl (Gospel) of ʿĪsā عليه السلام
Prophet ʿĪsā was given the Injīl. Allah says:
“And We sent, following in their footsteps, Jesus, the son of Mary, confirming what 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, and as guidance and instruction for the God-fearing.”
(Qur’an 5:46)
Belief in the Injīl means believing in the original Gospel that Allah revealed to ʿĪsā, which called to pure tawḥīd, piety, and upright life. It does not mean uncritical acceptance of the existing New Testament, which Muslims understand to contain traces of earlier revelation, mixed with later additions, interpretations, and historical writings. The Qur’an came to confirm the truth in earlier scriptures and to expose and correct distortions.
The Qur’an Given to Muḥammad ﷺ
The central book for a Muslim is the Qur’an, revealed to Prophet Muḥammad ﷺ as the final, complete, and universal guidance. Allah says:
“Indeed, it is We who sent down the Reminder, and indeed, We will surely be its guardian.”
(Qur’an 15:9)
And He says:
“And this is a Book We have revealed, blessed and confirming what came before it, that you may warn the Mother of Cities and those around it.”
(Qur’an 6:92)
Belief in the Qur’an includes belief that it is the uncreated speech of Allah, that it was revealed in Arabic, that it is preserved word for word, and that it is guidance for all of humanity until the Day of Judgment.
A Muslim must believe that the Qur’an is the final revelation and that no new scripture will come after it. Any claim of a new book from Allah after the Qur’an is falsehood and misguidance.
Allah says:
“This day I have perfected for you your religion, completed My favor upon you, and have approved for you Islam as religion.”
(Qur’an 5:3)
Perfection and completion of the religion mean that the Qur’an is sufficient as revelation for all future generations.
The Nature of Revelation
The revealed books are not the words of human beings who later became respected. They are the words of Allah, sent down to prophets through the angel Jibrīl or by other forms of divine communication. The Qur’an describes this clearly:
“Indeed, it is a revelation from 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 tongue.”
(Qur’an 26:192–195)
And it states:
“And it is not for any human being that Allah should speak to him except by inspiration, or from behind a veil, or that He sends a messenger and he reveals, by His permission, what He wills. Indeed, He is Most High, Most Wise.”
(Qur’an 42:51)
All books that came from Allah were originally free of error, contradiction, or falsehood. They were suited for their times and peoples. The Qur’an highlights a fundamental truth about all genuine revelation:
“Falsehood cannot approach it from before it or from behind it. [It is] a revelation from [He who is] Wise and Praiseworthy.”
(Qur’an 41:42)
While this verse speaks about the Qur’an specifically, it points to the quality of Allah’s speech. Allah’s words are perfect, but human handling of those words over long periods can be imperfect. This is why Muslims believe earlier scriptures were altered, while the Qur’an is divinely protected.
Confirmation and Abrogation
One of the key roles of the Qur’an is to confirm the true message of earlier books while replacing the previous laws that were limited to specific communities. Allah says:
“And We have revealed to you the Book in truth, confirming the Scripture that came before it and as a guardian over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth.”
(Qur’an 5:48)
The Qur’an “guards” earlier revelation in two ways. First, it testifies to its original truth and noble purpose. Second, it serves as a criterion to distinguish between what was unchanged and what was distorted or misunderstood. When there is a conflict between the present texts of earlier scriptures and the Qur’an, the Muslim takes the Qur’an as the final standard.
Allah made it clear that each prophet before Muḥammad ﷺ was sent to a particular people, with a law suitable to their circumstances. With the coming of the last Messenger, the final book must now serve all nations and all times. Allah says:
“And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner.”
(Qur’an 34:28)
The laws of earlier books that differ from the Qur’an are considered abrogated for this community. We neither follow those old legal rulings nor mock them. They were valid for the past, but the Qur’an is valid for all times.
Belief in Alteration of Earlier Scriptures
Islam teaches that the original revelation given to prophets before Muḥammad ﷺ was true and pure. However, over time, parts of those scriptures were altered, hidden, or lost. The Qur’an informs us of this directly.
Allah says:
“So woe to those who write the Book with their own hands, then say, ‘This is from Allah,’ to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.”
(Qur’an 2:79)
He also says:
“And indeed, there is among them a party who alter the Scripture with their tongues, so you may think it is from the Scripture, but it is not from the Scripture. And they say, ‘This is from Allah,’ but it is not from Allah. And they speak untruth about Allah while they know.”
(Qur’an 3:78)
These verses do not deny that revelation was truly sent. Rather, they explain that some people changed or concealed parts of the message, whether in writing or in interpretation. Because of this, Muslims are cautious about using current versions of earlier scriptures as sources of belief or law.
The Prophet ﷺ clarified how Muslims should deal with such texts. ʿAbdullāh ibn ʿAbbās reported that the Prophet ﷺ said:
“O people of the Book, why do you mix the truth with falsehood and conceal the truth while you know?”
(Qur’an 3:71)
And when some companions brought to him texts from the People of the Book, he instructed them with a balanced approach. In one report, he said:
“Do not affirm the truth of the People of the Book and do not deny it, but say: ‘We believe in Allah and what has been revealed to us.’”
(Reported by al-Bukhārī, in meaning)
This means that if something from those scriptures clearly agrees with the Qur’an and authentic Sunnah, we accept that content as true. If it clearly contradicts them, we reject it. If it does not clearly agree or disagree, we suspend judgment and do not base our religion upon it.
A Muslim believes that the original Torah, Injīl, and other scriptures were revelation from Allah, but does not consider the current texts identical to those original books, nor a source of independent authority alongside the Qur’an and authentic Sunnah.
The Qur’an’s Uniqueness Among the Books
While all revealed books share the quality of being Allah’s speech, the Qur’an has unique features as the final scripture.
First, it is preserved from alteration. Allah’s promise is explicit:
“Indeed, it is We who sent down the Reminder, and indeed, We will surely be its guardian.”
(Qur’an 15:9)
Second, it is universal, not restricted to a single nation. Allah says:
“Blessed is He who sent down the Criterion upon His servant that he may be to the worlds a warner.”
(Qur’an 25:1)
Third, it is complete as a source of guidance. Allah states:
“And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.”
(Qur’an 16:89)
This does not mean that the Qur’an is a detailed manual for every worldly science, but that it provides the necessary principles for belief, worship, law, and morals, sufficient for salvation and righteous living.
Fourth, reciting the Qur’an is itself an act of worship for which a person is rewarded. The Prophet ﷺ said:
“Whoever recites a letter from the Book of Allah, he will have one good deed for it, and the good deed is multiplied by ten. I do not say that Alif Lām Mīm is a letter, but Alif is a letter, Lām is a letter, and Mīm is a letter.”
(at-Tirmidhī)
This special status of the Qur’an as a book to be recited, memorized, pondered, and applied sets it apart in the daily life of a Muslim.
The Role of the Books in Guidance and Judgment
The revealed books are not only to be believed in as ideas. Their main purpose is to guide people in belief and action. Allah repeatedly mentions that He sent down books so that people may stand firm with justice and live by what He revealed.
He says:
“Certainly We sent Our messengers with clear proofs, and We sent down with them the Book and the balance so that the people may maintain [their affairs] in justice.”
(Qur’an 57:25)
In earlier communities, prophets and scholars were commanded to judge according to the scripture entrusted to them. Regarding the Torah, Allah says:
“…by which the prophets who submitted [to Allah] judged the Jews, as did the rabbis and scholars, by that which they were entrusted of the Scripture of Allah, and they were witnesses thereto.”
(Qur’an 5:44)
For this community, the Qur’an is the primary source of guidance in all matters. The Prophet ﷺ was commanded:
“And judge, [O Muḥammad], between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth.”
(Qur’an 5:48)
To turn away from Allah’s revealed guidance and to prefer human desires or man-made laws over divine command is a serious spiritual disease. Regarding some who refused to rule by what Allah revealed, Allah says:
“Then is it the judgment of [the time of] ignorance they desire? But who is better than Allah in judgment for a people who are certain [in faith].”
(Qur’an 5:50)
While the detailed discussion of Islamic law belongs to other chapters, what is specific here is that belief in the books includes accepting their authority as guidance in how we should live, not just in what we believe.
Respecting All of Allah’s Books
A Muslim must revere all revelation that came from Allah, even though he follows only the final law of the Qur’an. Mocking or belittling any scripture that Allah has described as a book He revealed is a serious sin and may lead to disbelief.
Allah rebukes those who believe in some parts of revelation and reject other parts:
“Do you believe in part of the Book and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life, and on the Day of Resurrection they will be sent back to the severest of punishment…”
(Qur’an 2:85)
This principle applies to the Qur’an itself and, in a broader sense, to all revealed scriptures. The true believer says:
“We make no distinction between any of His messengers.”
(Qur’an 2:285)
And, by extension, does not selectively accept or reject recognized revelation. However, giving the Qur’an its rightful special status as the final, preserved, and universal book is not a rejection of past scriptures. It is following what Allah Himself has explained about the place of each book.
It is obligatory to respect all that Allah has revealed, but it is only permissible to take the Qur’an, and the authentic Sunnah that explains it, as the binding and final authority for belief, worship, and law in this Ummah.
The Inner Impact of Belief in the Books
Belief in the revealed books is not only a matter of information. It shapes the heart and the way a Muslim views history and guidance.
First, it deepens gratitude. Knowing that Allah repeatedly sent guidance in the form of clear words fosters appreciation for His mercy. He did not leave humanity to wander in confusion. He spoke, instructed, warned, and promised.
Allah says:
“This is a Book which We have revealed to you, full of blessing, so that they may reflect upon its verses and that those of understanding would be reminded.”
(Qur’an 38:29)
Second, it creates humility and continuity. A Muslim understands that he is part of a long chain of people who received revelation. The faith of today is connected to the faith of Ibrāhīm, Mūsā, Dāwūd, ʿĪsā, and all other prophets. Their communities were also commanded to follow a book from Allah. This erases arrogance and the idea that guidance began only with us.
Third, it strengthens certainty. Seeing how the central messages in the books are the same, especially the call to worship Allah alone, reassures the believer that this path is the timeless path of all prophets. The Qur’an calls itself “a confirmation” of what came before, which reinforces the unity and truth of divine guidance.
Fourth, it motivates recitation and reflection upon the Qur’an in particular. Once a person realizes that the Qur’an is the last message from Allah to humanity, preserved exactly as revealed, he or she feels a deep urge to read it, memorize it, and live by it. The Prophet ﷺ said:
“The best of you are those who learn the Qur’an and teach it.”
(al-Bukhārī)
This ḥadīth shows that connection to the final book is one of the highest qualities a believer can have.
Summary
Belief in the revealed books is an essential part of Islamic faith. It includes belief that Allah spoke and sent down scriptures to His prophets, such as the Suḥuf of Ibrāhīm, the Torah of Mūsā, the Zabūr of Dāwūd, the Injīl of ʿĪsā, and finally the Qur’an given to Muḥammad ﷺ. These books originally contained guidance, light, and law suited for their times and peoples.
The Qur’an came to confirm the true message in earlier scriptures, correct distortions, and serve as a guardian and final criterion. Muslims affirm that earlier books were altered and that only the Qur’an is fully preserved. Therefore, the Qur’an and authentic Sunnah are the ultimate standard for belief and action.
Through this pillar of faith, a Muslim recognizes Allah’s continuous mercy in guiding His creation, respects all genuine revelation, and commits to living by the last and perfect book that Allah has promised to protect until the Day of Judgment.