Thus, on either assumption, they do not regard the Book that judges as explained in detail, but as indeterminate and obscure, or as subject to an interpretation for which there is no evidence that it was intended.

Then He says:

“And those to whom We have given the Scripture know that it is sent down from your Lord in truth.”

[al-An‘ām: 114]

This is because the earlier Scripture confirms the Quran. Whoever examines the Torah and the Gospel held by the People of the Book knows with absolute certainty, admitting no possibility of the contrary, that these Scriptures and the Quran come from the same source. This is especially so concerning monotheism and the divine names and attributes, for the Torah agrees with the Quran in these matters beyond any doubt.

This shows that what the Torah contains on these matters is not among the alterations for which the Quran reproached them, but among the truths it confirmed in their possession.

For this reason, the Prophet—may Allah bless him and grant him peace—and his Companions did not reject the attributes mentioned in the Torah or regard them as Jewish alterations. Nor did they reproach the Jews for them, saying, “This likens Allah to His creation and attributes a body to Him,” as many who negate the divine attributes reproach them, saying, “This is among the things they have distorted.” Rather, when they mentioned any such matter, the Messenger affirmed what they said, as he did in the account of the rabbi reported in the two Sahīh collections from ‘Abd Allāh ibn Mas‘ūd, and in other reports.

Then He says:

“And the word of your Lord has been fulfilled in truth and justice.”

[al-An‘ām: 115]

He thus establishes that whatever Allah reports is true, and whatever He commands is just.

This establishes that what the scriptural texts report is true, and that we must believe