Islamic Attitudes Towards Revealed Texts

Kutub means ‘books’ and refers to the holy books revealed by Allah. Belief in revealed books is one of the six articles of faith in Sunni Islam, and their importance is also recognised in Shi’a Islam. They help people understand Allah, learn about earlier believers and know how to live according to divine guidance.

The central distinction is between a revelation’s divine origin and whether its message has been preserved accurately. Muslims respect earlier revelations because they came from Allah, while believing that the Qur’an alone remains the complete, unchanged revelation.

The earlier revealed texts

These scriptures connect Islam with prophets also recognised in Judaism and Christianity.

The Scrolls of Ibrahim, often called Suhuf, are understood as individual revelations rather than a single bound book. They contained guidance about worship and living. Their loss means that Muslims recognise their importance without being able to use an intact original text as a guide today.

The Tawrat is associated with Allah’s revelation to Musa on Mount Sinai. It includes the Ten Commandments, rules for religious and moral life. The Qur’an describes the Torah as ‘guidance and light’ (Qur’an 5:44). This gives Muslims a reason to value its divine origin, even though they believe the text has undergone human alteration.

The Zabur was revealed to Dawud and is associated with prayers and songs of praise to Allah. The Qur’an states, ‘We gave Dawud the Zabur’ (Qur’an 4:163). Its recognition in the Qur’an supports its status as an earlier holy revelation.

The Injil was revealed to Isa. Muslims respect Isa as a prophet and believe that Allah gave him guidance. However, they distinguish this original revelation from the Christian Gospels written about Jesus. For example, Muslims reject the Christian belief that Jesus is the Son of God. They therefore do not accept every teaching in the present Christian texts as an accurate account of Allah’s original revelation.

Why the Qur’an has final authority

Muslims believe that the Qur’an is Allah’s word, revealed to Muhammad through the angel Jibril over approximately 23 years. Muhammad recited the revelations, which his followers memorised and wrote down. He is regarded as the final prophet, so the Qur’an is understood as Allah’s final guidance for humanity.

Unlike earlier scriptures, Muslims believe the Qur’an has been preserved unchanged and is without error. It therefore has the highest authority in matters of belief, behaviour and religious law. Its guidance is intended for all people, rather than only one earlier community.

Qur’an 5:48 describes it as:

‘Confirming the scriptures that came before it and with final authority over them.’

This brings together two ideas. The Qur’an confirms that Allah sent earlier revelations, but it also provides the final standard by which other religious teachings are judged. Muslims therefore understand Islam as completing earlier revelation, rather than as an entirely disconnected religion.

This authority has practical consequences. Muslims read and recite the Qur’an for guidance and treat copies respectfully: for example, keeping them clean, placing them on a high shelf and using a stand when reading.

Respect does not mean equal authority

Muslim attitudes towards earlier texts combine respect with caution. Jews and Christians are known as Ahl al-Kitab, ‘People of the Book’, because of their connection with revealed scriptures. However, Muslims generally believe that earlier revelations have been altered or lost. Some scholars describe the original books as no longer existing; others emphasise that present texts contain a mixture of divine teaching and human additions.

To consider whether earlier scriptures remain important, there are reasons on both sides. Their divine origin and recognition in the Qur’an make them valuable: they show that Allah’s guidance existed before Muhammad. Yet uncertainty about their preservation limits their authority as guides for Muslim belief and practice.

A justified conclusion is that earlier scriptures are important but not equal in authority to the Qur’an. Their original messages deserve respect, while the Qur’an is accepted as the reliable, final guide.