their circumstances. For example, if someone were to confide in a man in the presence of others, giving a lengthy account containing secrets concerning himself and a man connected with those confidential matters, and another person then came, whom we knew had not colluded with the first informant, and gave the same account of that confidential conversation and those secrets, we would be absolutely certain that both were truthful.

It is well known that Moses conveyed what he conveyed before Muhammad—may Allah bless him and grant him peace—was sent, and before the Messiah was sent. Everyone acquainted with the life of Muhammad—may Allah bless him and grant him peace—also knows that he grew up among an unlettered people who read no scripture and had no knowledge of the teachings of the prophets. There was no one among them who knew the contents of the Torah and the Gospel or the prophethood of the prophets.

Yet Muhammad—may Allah bless him and grant him peace—conveyed teachings about Allah’s oneness, His attributes and names, His angels, His Throne and Footstool, His prophets and messengers, and the accounts of them and of those who denied them, corresponding to what is found in the books of the prophets, including the Torah and other scriptures.

Anyone who reflects upon the Torah and the Quran will recognize that both proceed from the same source of light, as al-Najāshī observed, and as Waraqah ibn Nawfal said: “This is the bearer of revelation who used to come to Moses.”

For this reason, Allah Most High links the Torah and the Quran in passages of this kind, as in His saying:

“Why not