Beliefs regarding the Divinely Revealed Books
It is Fardh for us to accept and believe as a truth that Allaah Ta`ala has revealed the various Books and Scriptures upon the various Nabis. Allaah Ta`ala has revealed about 104 Kitaabs and Scriptures (that we know about) upon the Nabis. Amongst them was 50 Scriptures to Hadhrat Sheeth (alaihi salaam), 30 to Hadhrat Idrees (alaihi salaam), 10 to Hadhrat Ebrahim (alaihi salaam) and 10 to Hadhrat Aadam (alaihi salaam). The four famous Kitaabs that were revealed were the Tawraat, Zaboor, Injeel and the Qur`aan Shareef which were revealed upon Hadhrat Moosa, Hadhrat Dawood, Hadhrat Isaa and Hadhrat Muhammad (alaihimus salaam) respectively.
The Qur`aan Kareem is the final Kitaab from Allaah Ta`ala. It is the abrogation of all the previous Kitaabs and Scriptures. The Qur`aan Majeed is the summary and essence of all the previous Kitaabs. The Qur`aan Majeed is the pinnacle of all the previous Kitaabs and the final miracle that is continuous.
One Necessary Warning
Besides the Qur`aan Majeed, any other kitaab that is presently in the hands of the Jews and Christians is not acceptable to us and we are not constrained to believe in it. Our belief is this that the Tawraat, Injeel and Zaboor that Allaah Ta`ala had revealed upon his Nabis are the true Kitaabs and they are the ones that we accept. These Kitaabs were necessary for the people of those respective eras to accept and follow. In this way, we accept and verify the various Kitaabs that were revealed upon the Nabis. However, the present Tawraat and Injeel are not the ones that were revealed upon the Hadhrat Moosa and Isaa (alaihimus salaam). The Qur`aan Majeed and the Ahaadith state clearly that these Kitaabs were altered and changed. We accept those parts of these Kitaabs that are stated in the Qur`aan and Ahaadith and the rest we do not accept with conviction. There are many parts in these present kitaabs that are not worthy of attributing to being Divinely revealed words. Infact they are inimical to the Sanctity and Greatness of Allaah Ta`ala. There are also some parts that decry the sanctity, chastity and purity of the Nabis. A clear sign of the alteration in the bible is that in every ten years or so, when new editions are published they differ in content from previous editions.
Once a Jew came in the presence of Rasulullaah (sallAllaahu alaihi wasallam) and presented his case of having committed adultery. Rasulullaah (sallAllaahu alaihi wasallam) said that it is stated in the Tawraat that pelting is the punishment for this crime. The Jew denied this. Nabi (sallAllaahu alaihi wasallam) produced a Tawraat and showed them the verse of pelting and proved this Jew wrong and made clear their falsehood and deception. Nabi (sallAllaahu alaihi wasallam) was made aware if this verse by Allaah Ta`ala through Wahi, thus proving the alteration in the Tawraat. Besides Nabi (sallAllaahu alaihi wasallam) no one else would have known this and no one would have known the alteration and changes in the Tawraat.
Aqeeda # 12
We believe in the truth of the abbrogatory and abrogated (Aayaat) in their various times of revelation.
Abrogation means that Allaah Ta`ala issues a command regarding a certain issue and then at a later stage He replaces it with another, thereby abrogating the first. After this abrogation, it becomes incumbent for the believers to implement the second command, and it will be impermissible to carry out the abrogated command. It is incumbent to bring faith and accept the concept of ANaasikh and Mansookh@ (abbrogatory and abrogated). Just as the Injeel had abrogated the Tawraat, so too has the Qur`aan Majeed abrogated all the previous Kitaabs and Scriptures. After the demise of Hadhrat Muhammad (sallAllaahu alaihi wasallam) abrogation has also terminated. Since the Nabihood has terminated with Rasulullaah (sallAllaahu alaihi wasallam), so there is no need for abrogation. One must understand that abrogation only applies to commands and injunctions and not to stories and incidents. It is a generally accepted fact that commands may change with the changing of the times, conditions, need and necessity. The medication of an ill person changes with the changing of his condition. The only deniers of abrogation are the Jews. The reason for their denial is that they intend denying all the Shariahs that have come after Hadhrat Moosa (alaihi salaam), and they have made this their principle that it is not possible for Allaah Ta`ala to abrogate anything. During the time of Hadhrat Aadam (alaihi salaam) it was permissible to marry one=s sister, and this was later abrogated. During the time of Hadhrat Yaqub (alahi salaam) it was permissible for one man to marry two sisters at the same time, and this was abrogated during Hadhrat Moosa=s (alaihi salaam) time. The first Qibla of the Bani Israeel was Misr (Egypt) and this was later changed to Baitul Maqdis.