How can we benefit from the books of other religions and invalid sects?

> **TL;DR:** Muslims may benefit from non-Islamic religious texts conditionally, primarily through scholarly analysis that distinguishes universal truths from distortions, while avoiding theological corruption. Laypeople should prioritize Islamic sources due to risks of deviation, as authentic scriptures affirm Islam's completeness and warn against uncritical adoption of external ideas. ### Core Principle and Boundaries The Prophet (ﷺ) instructed: *"Neither believe nor disbelieve the People of the Book but say: {We believe in Allah and what has been sent down to us}* (Qur'an 2:136)" [HAD1]. This establishes two critical boundaries: 1. **Neutrality toward unverified claims**: Do not affirm/reject narratives from altered scriptures unless validated by Islamic sources. 2. **Exclusive affirmation of Islamic revelation**: Prioritize the Qur’an and Sunnah as ultimate authorities. Classical scholars clarify that altered scriptures (e.g., Torah, Bible) may retain fragments of divine wisdom but are intermixed with human distortions [TAF3]. Engaging with them risks: - **Imitating deviations**: As cautioned when Companions sought to emulate polytheistic practices [HAD2]. - **Spiritual corruption**: Obeying human alterations over divine law constitutes hidden **shirk** (associating partners with Allah), as warned in the Prophet’s rebuke to ‘Adiyy ibn Hātim [HAD5]. ### Permissible Scholarly Engagement 1. **Comparative analysis by experts**: Qualified scholars (*‘ulamā’*) may study altered texts to: - Identify shared ethical principles (e.g., justice, monotheism remnants). - Refute distortions using Qur’anic truths [FAT4][TAF3]. > Example: Early Muslims referenced Torah prophecies about Muhammad (ﷺ) during debates with Jews, as done by ‘Abdullāh ibn Salām [RIS7]. 2. **Extracting universal wisdom**: Passages aligned with Islamic principles (e.g., condemning oppression) may be cited, provided: - The source is acknowledged as historically divine but now corrupted. - The content undergoes **tathabbut** (verification) against Qur’an and Sunnah [FAT3][TAF6]. ### Prohibitions for Laypeople - **Risk of doubt**: Unqualified engagement often breeds confusion or **waswasa** (whispers from Satan) [FAT5]. The Prophet (ﷺ) likened Islam to a "straight path" flanked by pitfalls [HAD4]; non-critical reading opens "doors" to deviation. - **Prioritization of Islamic sources**: Classical works emphasize cultivating faith through Qur’an, **Ḥadīth**, and biographies of prophets/heroes [RIS1][RIS10]. ### Practical Guidance 1. **For scholars**: Use altered texts only to: - Strengthen **da‘wah** (invitation to Islam) by highlighting Qur’anic corrections of distortions [YT6]. - Reclaim neglected universal truths (e.g., Tawḥīd/Oneness of God) [TAF2]. 2. **For professionals/students**: - Secular content (e.g., science, history) from non-Muslim sources is permissible if devoid of theological corruption [FAT2]. - Avoid theological or ritualistic content unless verified by scholars [FAT7]. ### Wisdom and Benefits - **Preservation of ‘aqīdah** (creed): Isolating Islamic teachings from foreign ideologies maintains theological purity [RIS3]. - **Intellectual fortitude**: Scholars trained in **uṣūl al-fiqh** (principles of jurisprudence) develop discernment to extract benefit while rejecting falsehood [RIS8][YT7]. ### Divergent Perspectives ## Classical Restriction Most jurists forbid laypeople from reading altered scriptures, citing risks to faith [FAT1][FAT5]. Ibn Ḥajar notes such study requires expertise to "distinguish wheat from chaff" [RIS7]. ## Contextual Permissibility Some tafsīrs permit limited engagement for identified benefits (e.g., historical insights) [TAF3], but stress that the Qur’an suffices as guidance [HAD3]. ### Conclusion Benefiting from non-Islamic texts demands strict adherence to Islamic hermeneutics: the Qur’an and Sunnah remain the ultimate criteria for truth. As the Prophet (ﷺ) warned, *"You will follow the ways of those before you"* [HAD2] if boundaries are neglected. Prioritize deepening Islamic knowledge before exploratory study.