Issue: The ruling on the laws found in previous scriptures and with previous messengers.

The Shaykh : As for the second category, which is the laws found in previous scriptures and with previous messengers, this is divided into two, or rather three, categories. The first category is what our Shari'ah has affirmed. This, is it not? It is obligatory to believe in it. Why? Because our Shari'ah has affirmed it and ruled by it, so we believe in it because the demand for it comes from two directions: from the Islamic Shari'ah and from the previous Shari'ah. The second category is what our Shari'ah has contradicted and abrogated. It is not permissible to act upon it because it is abrogated, and what Allah the Mighty and Majestic has abrogated, its ruling has ended. Even what is abrogated within our Shari'ah is not permissible to act upon, because Allah the Exalted... It is not permissible for us to worship Allah the Exalted with what Allah the Glorified and Exalted has not accepted to remain for us as Shari'ah. Allah the Mighty and Majestic does not accept for us an abrogated ruling because He abrogated it, so it is not permissible for us to worship Him with it. The third category is what our Shari'ah has neither contradicted nor affirmed. This is a point of disagreement among scholars: is it a law for us or not? Some said it is not a law for us, because the original principle is that our Shari'ah abrogated what came before it, so nothing that came before it remains a law except what it supported and affirmed. Others said it is a law for us, and this is the stronger position, indeed the necessary one, because Allah the Mighty and Majestic, when He mentioned the messengers, said: This is general. And He the Exalted said: But is it a law by the previous legislation or by the subsequent legislation? The answer is that it is a law by the subsequent legislation, because we have now deduced that it is affirmed by evidence from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). In that case, the difference between it and the first category is that the first category was explicitly stated by the Shari'ah itself, whereas this was mentioned in a general manner. Thus, we must know the denial of some of the scriptures or messengers. We said that now, if it is in the category of report, what is obligatory? The obligation is to believe in it and affirm it, because all of it is from Allah, and the abrogation of reports is impossible. Why? Because the abrogation of one report by another necessitates the falsification of one of the reports, meaning one of them is a lie, and this is impossible. As for the rulings, we mentioned that they are in three categories: what our Shari'ah affirmed and established, what came in contradiction and abrogation, and what was neither established nor abrogated, and this is a point of disagreement among scholars.