Likewise, “bearing witness” and “judging” entail affirming what Allah has affirmed as true and as remaining in force, and invalidating what He has declared false or abrogated. Neither the Gospel nor the Psalms occupy this position in relation to the Torah. Rather, they follow the Torah’s law, apart from the few provisions Allah abrogated through the Gospel. The Quran, however, is different.

Moreover, the Quran is itself miraculous: created beings cannot produce anything like it. It contains the Messenger’s call and is itself his sign and proof of his truthfulness and prophethood. It contains what the Messenger brought and is itself proof of what he brought. It also presents parables and explains signs demonstrating the superiority of what the Messenger brought, such that, were the knowledge of all scholars gathered together and compared with it, their knowledge would amount to only part of what the Quran contains.

Whoever reflects on what earlier and later generations have said concerning the foundations of religion, knowledge of divine matters, the Hereafter, prophethood, ethics, governance, worship, and everything else through which souls attain perfection, righteousness, happiness, and salvation will find that earlier and later generations—whether followers of prophetic revelation or proponents of reason, such as philosophers and others—possess only part of what the Quran has brought.

Thus, with its Messenger and its Book, this community has had no need of another prophet or another book, much less of anything else that cannot stand on its own—whether the knowledge of those granted inspired insight and those who receive inspiration, or the knowledge of those who engage in rational inquiry and analogy without also holding fast to a Book sent down from heaven. This is why the Prophet said