(Mohammad Masood Ahmed (2025), Would You Like To Know Something About Islam, Second Edition, Crescent Books Inc., New York, USA. Pg. 113-130)

There are two primary sources of Islamic knowledge: the Quran and the Sunnah of Prophet Muhammad , i.e., what he said and did. The secondary sources of knowledge include ijma, qiyas, and ijtihad, which are detailed later in this chapter. They must be rooted in the Quran and Sunnah, and must not reject or contradict the Quran and Sunnah. These secondary sources were initially derived from the noble Companions of the Prophet and later from Islamic scholars and jurists.

The Two Primary Sources

The Holy Quran is the living word of Allah, of which every letter of every verse was revealed to Prophet Muhammad through Archangel Jibra’il (Gabriel) . Many verses of the Holy Quran are clear and straightforward, and the messages, rules, and regulations they contain can be easily understood. At the same time, the Quran has many verses with terms that can have multiple meanings, and some terms cannot be accurately interpreted to reveal their true meaning. A consensus has been reached among exegetes to leave them in ordet to avoid controversies regarding their definitions. However, if it becomes necessary to explain what they may mean, they should be interpreted in a way that does not contradict other verses of the Holy Quran. In any case, the prudent route is to leave their underlying meaning to the Revealer Himself.

To truly comprehend the divine message in the Holy Quran and witness its commandments in practice, we must focus on the life of the Holy Prophet . If we disregard the ideal example of the Holy Prophet and his interpretation of the Holy Quran, interpret it based on our own initiative, and set our own precedents, we will undoubtedly be misguided. Therefore, Muslims rely on the Sunnah, which encompasses what Prophet Muhammad said and did. To ascertain the Sunnah, Muslims refer to reports from the Prophet’s Companions regarding what the Sunnah entails. These reports are known as the Ahadith (sing. Hadith). Thus, the Ahadith and Sunnah serve as the second primary source of Islamic knowledge.

The Holy Qur’an

At the age of forty, Prophet Muhammad received the initial verses of the Holy Quran from Allah. Later, Allah instructed him to announce his Prophethood and start inviting others to worship the One God, Allah. For twenty-three years, Allah sent revelations to the Holy Prophet Muhammad as were required. Once the entire Quran was revealed and carefully preserved, he passed away at the age of sixty-three.

Every word with its proper pronunciation was revealed by Allah to Prophet Muhammad , who, after receiving it, memorized it almost instantly through the grace of Allah. The Holy Prophet promptly conveyed every word and message of the Holy Quran to his Companions. Among them, those who were literate wrote it down, while others memorized it. Since the revelations arrived as needed, the Holy Prophet , following Allah’s direction, instructed and designated seventeen of his companions to compile them. Even though its chapters and verses were revealed in a different order, the Quran was compiled according to the order in which it is written in the Al-Lawh al-Mehfuz (sacred Preserved Tablet in the Heavens), of which the Holy Quran is a portion. The Holy Quran has 114 chapters, consisting of about 6,600 verses. Not only is the text preserved in its original form since its inception, but also the way it was written and pronounced.

Thereafter, the Third Caliph, ‘Uthman , compiled a complete copy of the Holy Quran (Mushaf al-‘Uthmani) on papyrus fourteen hundred years ago. That original Mushaf al-‘Uthmani is currently on display for public viewing at the Topkapi Palace in İstanbul, Türkiye. Moreover, the Holy Quran is preserved not only in book form, but millions of Muslims have also memorized it in its entirety, word for word. Preservation through memorization has persisted since the days of its first revelation and will endure until the last day. If every written copy of the Holy Quran were to be eliminated (may Allah forbid), which is highly improbable, no power or person can erase it from the hearts of countless Huffaz (the memorizers of the Holy Quran), the esteemed Muslim adults and children who have committed it to memory.

A miracle of the Holy Quran is that Allah has made it easy to memorize for anyone who intends to do so. ¹ In the Muslim ummah (community), millions memorize the entire Quran in Arabic, some as young as ten years old, regardless of their mother tongue. This is a remarkable miracle of the Holy Quran, serving as the most effective means to protect and preserve it. No other book in existence, whether earthly or Heavenly, can compare to this divine excellence or duplicate the miraculous love its followers have for the Quran.

Allah revealed the Holy Quran in Arabic, the native language of the Holy Prophet and the Arabs. Earlier Holy Books were susceptible to human alteration, leading to the obsolescence of their language. These texts now survive only in much later manuscripts, making it challenging to confirm their authenticity. In contrast, the Holy Quran is safeguarded and retains its original form, with Arabic remaining well-preserved and widely spoken around the globe.

Nearly all Muslims, regardless of their native language, learn to recite the Holy Quran in Arabic from an early age in childhood. During salah (five daily prayers), the Quran must be recited in Arabic, which millions of Muslims do daily. Translations are available in nearly every language to understand the meanings of the Quranic verses. However, knowing Quranic Arabic is favored for comprehending the wisdom of the Holy Quran, and it brings significant benefits and rewards.

Arabic is a complex language. Even a small mistake in pronunciation or incorrect placement of diacritical marks can alter the meaning of a word. In various contexts, Arabic words may convey different meanings, allowing one to express a great deal in just a few words.

Allah states in the Holy Quran that it holds all the knowledge we need to achieve our ultimate purpose. To reveal the Holy Quran, Allah selected the Arabic language due to its unique ability to encapsulate a vast array of knowledge in a concise format. No other language can express the Quran’s extensive wisdom as effectively. This might explain its revelation in Arabic. As human understanding evolves, particularly in science and technology, new and remarkable insights from the Holy Quran continue to emerge, showcasing its universality, affirming the divine nature of Allah’s book, and highlighting the appropriateness of the Arabic language as the medium of its revelation.

The term Quran literally means ‘read extensively’. This highlights why it is the most widely read book in the world. Millions of Muslims recite the Quran five times daily during Salah, with many others reading substantial parts of it every day. The Holy Quran is consistently recited in countless masajid (mosques) around the world, particularly in the two holiest cities, Makkah and Madinah. It is also recited in numerous holy shrines and Islamic educational institutions, a tradition that has continued since its origin. Upon the passing (demise) of a Muslim, friends and family frequently recite the Quran and share its blessings with the deceased. Throughout the holy month of Ramadan, the ninth month of the Islamic calendar, which involves fasting, nearly all Muslims read the entire Quran at least once, with many reciting it multiple times.

Individuals who regularly read the Holy Quran encounter a profound sense of joy, tranquility, and satisfaction, which drives their desire to read it more frequently. No other book has drawn as much attention, and the privilege accorded to the Holy Quran is unparalleled. The name Quran encapsulates it all. Such a fitting name could not have been chosen by any man, but Whose Word it is, the All-Knowledgeable Allah. The proof of its holiness lies within it, and humanity's natural attraction to it demonstrates that the Maker of both humanity and the Quran is One. Not only in recitation and contemplation, but even touching the Holy Quran with clean hands brings many blessings.

The Holy Quran is truly a miracle. Miracles become possible only through supernatural qualities. Allah, the All-Powerful, grants the power of miracles to His Prophets to validate their claim of Prophethood. Allah revealed the Holy Quran to Prophet Muhammad . Therefore, it is his miracle, and no man can ever produce a chapter or even a verse of its kind, thus proving that it is the book of Allah.

Allah bestowed miracles upon nearly every Prophet to triumph over disbelievers. These miracles were specifically designed to address the unique needs of their respective times. Prophets like Ibrahim , Musa , and ‘Isa (Jesus) were granted distinct miracles to reinforce faith in their Prophethood.

The time of Muhammad was marked by literary excellence and eloquence in the Arabic language. To demonstrate his prophethood, among other miracles, a miracle rich in eloquence and linguistic qualities was essential. The revelation of the Holy Quran fulfilled this need and miraculously provided everlasting guidance to mankind. It was revealed orally to Prophet Muhammad , who had received no formal education from anyone and could neither read nor write.

The Holy Quran was written as it was revealed, in the order established by the Holy Prophet and as instructed to him by Allah. It was later compiled in the same order in the form of a book, shortly after the Holy Prophet’s passing. Then, within a matter of years, more copies of that original were drafted and sent to different parts of the Islamic world during the leadership of the Third righteous Khalifa (caliph), ‘Uthman , to be copied as needed. Diacritical marks were later added to the Quranic text to aid non-Arabic-speaking Muslims in achieving accurate reading and pronunciation.

Those well-versed in the Arabic language were spellbound upon hearing the unique coherence, style, and prose of the Holy Quran. The Holy Quran’s compilation, coherence, relevance, rhetoric, eloquence, perfect order, and meticulous arrangement of words, phrases, and inner meanings are completely unique to the contemporary Arab style of prose and poetry. The orators and masters of linguistics are awestruck by the miraculous Quran.

The way the Holy Quran presents the authentic stories of previous nations, particularly of Bani Isra‘il (children of Israil) and the past prophets, astonished even the scholars of Ahl al-Kitab (primarily Jews and Christians). They them-selves were uncertain about the true accounts of those narratives and held varying views on them.

Additionally, the future events mentioned in the Holy Quran unfolded as foretold, thereby establishing it as a miracle and the Divine Book of Allah. A person cannot produce such creativity, uniqueness of language and meanings, along with countless other qualities, with such accuracy.

Throughout Islamic history, scholars have devoted their entire lives to the Holy Quran out of love and dedication, not for fame or financial gain. Thousands of translations have emerged to guide Muslims throughout the ages, explaining the teachings of the Holy Quran.

Countless individuals have honored the Holy Quran in distinct manners. Some have rendered it in poetic verse, while others have adorned it with gold lettering. Some have etched it onto gold plates, and others have written it on extensive parchments, producing the largest and heaviest versions. There are those who have crafted it so minutely that it resulted in the tiniest readable edition. Additionally, many have specialized in Quranic calligraphy, creating thousands of unique designs. Muslims have created and perfected the art of reciting the Holy Quran. In summation, Muslims have served and continuously serve the book of Allah in every way possible to gain the pleasure of Allah. No other book, besides the Holy Quran, receives such unique love and affection from its followers.

The Quran stands apart from all other texts. As the word of Allah, it warrants the highest respect in every situation. There are specific rules governing its safekeeping, transport, and even its placement on a shelf. Utmost care and protection offer numerous spiritual benefits, and even a small gesture of care delights Allah. The mere thought of disposing of it with everyday garbage or deliberately positioning it on walkways or flooring incurs Allah’s wrath, and there are serious consequences for doing so. Old and tattered copies of the Quran, along with any verses, should be recycled with other sacred materials, buried in the earth, or immersed in a body of water like a pond, river, or ocean. It must not be taken into bathrooms, placed under beds, or stored near any filth. Muslims must maintain a state of tahara (purity) before touching the Holy Quran. Great care must be taken when handling the Holy Verses of the Quran, and any form of disrespect should be avoided.

Compared to other books, whether sacred or secular, the Holy Quran excels above all others in every respect. It is the world's most printed, decorated, recited, researched, and analyzed book. To this day, new know-ledge and wisdom continue to be extracted from it, and its mysteries are unveiled as the science of every field progresses and makes new discoveries. Science brings to light what the Quran informed us of some 1,400 years ago. Numerous examples of this fact can be found.

The Contents of the Holy Quran

As per the Holy Quran, Allah states:

...وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ     ۝  ²

…and We have sent down to you this book explaining in detail everything…

...وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ 59³

And there is not a grain in the dark recesses of the earth, nor anything wet or dry, but it is written in the Luminous Book.

Allah reveals Himself in the Holy Quran and tells us how and why He created the universe and, most importantly, human beings. ⁴⁵ The Quran highlights the primary objective of our earthly existence: the transition to the Hereafter and the subsequent final phases of human existence. It instructs us on how to thrive on Earth while also guiding us towards achieving ultimate success in the Hereafter. The text outlines ways to earn the pleasure of Allah. It warns us of both our internal and external adversaries, addressing our physical and spiritual aspects, while acknowledging the positive influences that aid us amidst the negative challenges we face in life.

The Quran lays down guidelines for all aspects of human life, ranging from the deeply personal to broader societal issues. It outlines both direct and indirect forms of worship, revealing what Allah prefers and dis-approves of. The text details the rewards for good deeds and the punishments for wrongdoing, serving as a reminder of how previous nations faced Allah’s wrath for disobeying His Prophets. It recounts the challenges faced by the Prophets in conveying Allah’s message to humanity. Further-more, it explores human nature, the essence of everything, the creation process, the Almighty's powers, and the connection between the Creator and His creations, addressing every critical element required for humanity's journey from the temporary world to eternity.

The Quran acts as divine guidance for believers, helping them reach their ultimate destination. However, for others, while it offers guidance, it doesn't accompany them entirely. This highlights a difference between guiding someone to their goal and simply providing directions. Islam encompasses a comprehensive way of life, encompassing all essential information, knowledge, wisdom, and guidance found in the Holy Quran.

Here, I include the translation of the opening chapter of the Holy Qur’an, which in a few short verses is believed to contain the entire message of the Qur’an. Many scholars have written volumes to explain this preamble to the Holy Qur’an.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ 1 الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ 2 الرَّحْمَنِ الرَّحِيمِ 3 مَالِكِ يَوْمِ الدِّينِ 4 إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ 5 اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ 6 صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ 7⁶

In the name of Allah, the Most Compassionate, the Most Merciful. All praise is due to Allah indeed. Sustainer of all the worlds. The Most Compassionate, the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Walk us on the straight path, the path of those upon whom You (have given) blessed favors, not of those who were put under wrath, nor of those who are astray.

What does the Holy Quran say about itself?

In several place, The Qur'an testifies to its own authenticity and absolute divinity. The following verses illustrate this fact.

ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ 2⁷

That book in which there is no doubt of any kind; it is guidance for the fearful ones.

وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ     ۝  ⁸

And this is a book We have sent down, a blessed one, confirming those that were before it…

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا 88 وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا 89⁹

Announce that “If all people and jinns united on that to bring the like of the Quran, they cannot bring one like it, even if they become each other’s back support.” And without a doubt, We clearly explained to people everything in the Quran in many ways; yet many of them, indeed, rejected (it) ungratefully.

وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا 106¹⁰

And We sent the Quran bit by bit, so you can read it to people little by little, and We revealed it slowly and slowly.

لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ     ۝  ¹¹

Had We sent this Quran on a mountain, certainly, you would see it humbled, split asunder in the fear of Allah …

بَلْ هُوَ قُرْآنٌ مَجِيدٌ21 فِي لَوْحٍ مَحْفُوظٍ22¹²

It is but a glorious Quran,. in the Sacred Tablet.

وَ إِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ 23 فَإِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ24¹³

And if you are in any doubt about what We have sent upon Our exclusive being (Muhammad), then bring just one chapter like it and call your own helpers besides Allah, if you are truthful. But if you cannot do it— and certainly, you will not be able to do it—so fear the fire, whose fuel is people and stone idols, prepared specifically for disbelievers.

وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ     ۝  ¹⁴

And this is not a Quran produced by anyone, besides Allah …

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ.27¹⁵

And without a doubt, We have explained for people in this Quran in every way so they may embrace guidance.

إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ وَ إِنَّهُ لَكِتَابٌ عَزِيزٌ 41 لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ42¹⁶

Those who rejected guidance when it came to them (are going to lose), and this certainly is a dignified Book, falsehood cannot come from before it nor from behind it—sent from the All-Wise, the All-Praiseworthy.

وَ إِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُمْ مُصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا 82¹⁷

“Do they not use intellect in (evaluating) the Quran?” Had it been from other than Allah, they would have found much contradictions in it.

Interpreting The Holy Quran

Most people interested in learning about Islam turn to the Holy Quran. This might be due to its accessibility, a lack of awareness of other books about Islam, or simply a preference for the Holy Quran. As the Holy Quran is in Arabic, a language not everyone understands, individuals often select a translation in their most familiar language. It's crucial to distinguish between a translation and an interpretation of the Holy Quran.

Translating involves converting one language into another, whereas interpreting entails clarifying concepts to facilitate better understanding. The Holy Quran is the Word of Allah in Arabic, making a direct translation almost impossible. Insisting on a literal interpretation of every word can lead to confusion, obscuring the intended message of the holy Quran. We require a valid interpretation to grasp the deeper meanings within the Quranic text, as a mere translation alone does not suffice.

The correct Arabic term for the ‘explanation of the Holy Quran’ is tafsir. Anyone genuinely interested in studying the Holy Quran must consult its tafsir. It's also vital to recognize that not everyone is equipped to perform the tafsir of the Holy Quran, even if they possess expertise in the Arabic lang-uage. An unqualified or less competent individual who writes tafsir tends to interpret only what they comprehend, often failing to convey the true or nearest meaning; thus, they should never be entrusted with the task of tafsir.

Numerous unqualified people have tried to interpret the Holy Quran based on flawed reasoning, resulting in detrimental effects on the religion and fragmenting the Muslim ummah (community) into various factions. Presently, many individuals and groups cite a literal reading of the Quranic text and its meanings to promote their personal or political objectives in both Muslim and non-Muslim contexts. I worry that if this pattern persists, it will cause irreversible harm to peace and unity.

Therefore, it is essential to conduct a comprehensive study of a credible explanation prior to forming opinions or making decisions regarding the Holy Quran or its verses. Only a tafsir authored by a qualified mufassir (one who writes tafsir) can adequately clarify the true meaning of the Quranic text.

As mentioned previously, the Holy Quran is a vast source of knowledge and wisdom, brimming with guidance. Consequently, new insights will continue to emerge, meeting the changing needs of society until the Day of Judgment. This continuous flow of knowledge will persist, facilitated by accurate tafsir of the Holy Quran. Any unqualified interpretation leads to harm and fosters misunderstandings about Islam, the Prophet, and the Quran.

Guidelines exist for translating and interpreting the Holy Quran, along with criteria for becoming a certified mufassir. Allah revealed the Holy Quran to the sacred heart of Prophet Muhammad , making it obligatory for him to impart Allah’s message to his companions and, ultimately, to all of humanity. This principle is affirmed by Allah in the holy Quran:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَ إِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ164¹⁸

Undoubtedly, Allah conferred a great favor on Muslims when He raised a Prophet from among them, who recites to them the revelations of Allah and purifies them and instructs them in the Quran and Sunnah, whereas before they were in manifest error.

Prophet Muhammad fulfilled his duty by teaching the entire Quran to his Companions in the most effective way possible. As a result, he became the first Mufassir of the Quran and laid the foundation for future tafsir work. Why wouldn't he be the first mufassir, given that the Quran was revealed to him directly by Allah ¹⁹? And why wouldn’t he establish guidelines to ensure the integrity of tafsir through his teachings that protect the final revelation and guidance from Allah? Anyone who strays from the Holy Prophet’s path and tries to interpret tafsir based on personal judgment, opinions, or convenience not only commits a sin but also misinterprets the true message of the Holy Quran. A hadith warns that those who intentionally misquote the Holy Prophet will ensure their place in Jahannum (Hell) ²⁰.

Below are some essential prerequisites for becoming a certified scholar of tafsir. Mastery of these skills and fields of knowledge is crucial before embarking on the challenging journey of explanation. Consider the outcome if “Joe the Plumber” were to analyze and interpret a philosopher’s thesis—what clarity would be lost? Likewise, what would happen to the living words of Allah if an unqualified individual tried to define them?

An individual should attain expertise in the following domains before engaging in Quranic tafsir: by J. al-Suyuti

1. He must first be a righteous believer.
2. Knowledge of the Arabic lexicon and etymology (derivation).
3. Knowledge of Arabic syntax (grammar).
4. Knowledge of Arabic morphology (internal construction of words).
5. Knowledge of Arabic rhetoric, eloquence, and manners of oration.
6. Knowledge of Quranic recitation.
7. Knowledge of the principles of Islam (dogmas, axioms).
8. Knowledge of the principles of Islamic fiqh (jurisprudence).
9. Knowledge of fiqh (jurisprudence – to interpret laws).
10. Knowledge of the reason for the revelation of a specific verse (to know proper context; Makki, Madani, Muhkam, and Mutashabih).
11. Knowledge of those verses (that annul other verses or are annulled).
12. Knowledge of principles of hadith.
13. Knowledge of hadith (at least those related to tafsir of a verse).
14. Knowledge of history (of past prophets, nations, and peoples).
15. Knowledge of Arab culture (prevailing norms and practices).
16. Ilm al-Ladunni – divine knowledge granted by Allah; typically bestowed upon a select few.
17. Knowledge of the fundamentals of Islam (beliefs).
18. For some, the key elements are the love of Allah, His Prophet, the Holy Quran, and advancing Islam. This love provides the illumination essential for obtaining and sharing the knowledge of the Quran.
19. Ikhlas – The sincerity of purpose, through which the assistance of Allah is bestowed.

Even with these credentials, it is essential to approach this task with great care, sound judgment, foresight, and a thorough understanding of the language used in writing tafsir. The attempt to guide a few while inadvertently misguiding many through unqualified tafsir work is disastrous and unacceptable. Anyone who insists on undertaking tafsir without meeting these fundamental requirements is not genuinely committed to serving the Quran and Islam and is clearly disregarding the rules set forth by Allah and the Holy Prophet . Therefore, prior to selecting a translation, interpretation, or explanation of the Holy Quran, it is crucial to verify the author’s qualifications and to refrain from accepting a tafsir simply because it is widely accessible, frequently referenced, or offered at no cost.

The Holy Quran represents the Word of Allah, with Muhammad embodying the full essence of its message. Consequently, the Sunnah of the Prophet emerged as the second primary source of Islamic knowledge.

Sunnah of The Holy Prophet

The collected actions and practices of Prophet Muhammad are called his Sunnah, and Muslims must adhere to them. The Sunnah serves to clarify Quranic verses and convey the message and guidance of Allah. Everything he said or did is categorized as his hadith (plural: ahadith). Additionally, any actions by his companions that the Holy Prophet observed or was informed of, without expressing disapproval, are also considered part of his Sunnah.

During the revelation of the Holy Quran, memorization was common among Muslims; nevertheless, many companions were assigned to write it down. In the initial period, the Holy Prophet forbade the documentation of his words (ahadith), allowing only the verses of the Quran to be recorded. Eventually, after the noble companions clearly understood the distinction between the Quranic text and ahadith, the Holy Prophet permitted the separate writing of ahadith from the Holy Quran.

At this juncture, I want to emphasize that the Holy Quran is indeed the word of Allah. If it were merely the compilation of Prophet Muhammad , the distinction between the Quran and hadith would not be necessary. If both stemmed from the same source, conveyed the teachings of the same individual, and were unanimously embraced by the Prophet's Companions, such a distinction would be irrelevant. The clear separation of ahadith from the Quran reinforces that the Quran is the revelation from Allah to the Prophet Muhammad through the Angel Jibra’il (Gabriel) , confirming that the text was not authored by the Prophet Muhammad .

Historical records, backed by credible evidence and conveyed through trustworthy sources, confirm that several companions recorded ahadith of the Holy Prophet with his consent during his lifetime, distinct from the Holy Quran. As the Islamic nation began to take shape, those close to the Holy Prophet were engaged in crucial responsibilities. Following his passing, the formation of this new Islamic community, which extended from East to West, involved nearly every Companion in various duties, including governance, teaching and preaching Islam, and addressing the challenges of defending the faith. In this context, only the Holy Quran was compiled into a single volume, as there had been no pressing need for the collective organization of the ahadith until that time.

As time passed, the dissemination of false ahadith prompted the Holy Prophet’s companions and the rightly guided scholars who followed to compile the ahadith into various orders and categories systematically. They established stringent methods to verify the authenticity of each narration and evaluate the credibility of narrators, ensuring that false sayings were not preserved. With these standards and rigorous procedures—both formal and informal—scholars collectively compiled a rich treasury of ahadith. This effort led to the emergence of a new area of study, ‘ilm al-hadith, along with several related subfields, and involved thousands of researchers from the latter part of Islam's first century until the task was finalized and organized.

This subject merits an entire book to explore fully. However, it is essential to recognize that the dedicated work of companions and subsequent scholars has led to the compilation and publication of a vast collection of authentic ahadith. Today, anyone seeking knowledge of Islam can access this treasury and discover a wealth of information. Most verses of the Holy Quran can now be interpreted through the corresponding ahadith of the Holy Prophet . Thanks to these efforts, numerous important works on ahadith have emerged, organizing each hadith into relevant contexts and categories.

The renowned authentic collections of ahadith are known as Al-Sihah al-Sittah, or "The Authentic Six." These include Sahih al-Bukhari, Sahih Muslim, Sunan an-Nasa’i, Sunan Abu Dawud, Jami’ At-Tirmidhi, and Sunan ibn Majah. They have been translated from Arabic into virtually all major languages, with Shuruh (pl. Sharah), explanations and commentaries of the ahadith, accessible globally. Besides Prophet Muhammad , no other figure is documented as thoroughly; every statement and action of his is meticulously preserved. His ahadith serve as the second main source of Islamic knowledge.

The companions and religious scholars who followed closely not only conveyed the ahadith in their most authentic forms but also offered interpretations, outlining their historical context, including the circum-stances and purposes behind the Holy Prophet's actions and sayings. Numerous books on ahadith, alongside explanations and additional insights, have been authored to enrich Islamic knowledge.

Allah obliges Muslims to adhere to both the Sunnah of the Prophet Muhammad and the teachings of the Holy Quran. Allah declares:

وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ 132²¹

And obey Allah and His Prophet in order that you may be shown mercy.

Allah further states:

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ      ۝  ²²

Surely, you have an excellent example for your guidance in (the life of) the Prophet of Allah …

As mentioned previously, the Sunnah of the Prophet Muhammad serves as the second primary source of knowledge. When we cannot find or understand something in the Quran, we turn to the Sunnah of the Holy Prophet for guidance. For instance, while the Holy Quran commands Muslims to perform Salah (daily prayers), it does not detail the method. The Sunnah provides specific instructions on how to perform salah. Therefore, it is in the Sunnah that we discover how to fulfill our religious obligations accurately and practically. According to a hadith:

Ibn Abbas narrated that the Prophet, in his Last Sermon, said, “I leave two things among you. If you strongly hold onto them, you will not go astray. One is the Book of Allah (Quran), and the other is the Sunnah of the Prophet of Allah. ²³

This highlights the importance of the Sunnah and ahadith for Muslims. The insights they provide are crucial for comprehending and implementing the teachings of the Holy Quran. Overlooking the Sunnah can result in a partial understanding of Islam and may lead to the misinterpretation or misunderstanding of the Holy Qur’an.

When the Holy Prophet sent the esteemed companion Mu‘adh ibn Jabal to Yemen for almsgiving, he asked, "O Mu‘adh , by what rule will you act?” Mu‘adh replied, “By the law of the Quran.” The Prophet then queried, "What if you could not find a direction therein?" Mu‘adh said, “Then I will follow the Sunnah of the Prophet.” The Holy Prophet continued, "And if you do not find it there, too?” Mu‘adh responded, "Then I will exercise ijtihad and proceed accordingly." Pleased with this answer, the Holy Prophet bid him farewell, raising his hands and praising Allah, "Praise be to Allah, Who guides the Prophet’s messenger (Mu‘adh) with which he pleases." The Holy Prophet’s endorse-ment of Mu‘adh’s ijtihad established a precedent, allowing such judgments to be made. According to Quranic principles, anything approved by Allah’s Prophet becomes legitimate law, while his disapprovals lead to prohibitions.

Ijma, Qiyas, and Ijtihad

The act of Deducing and Formulating Injunctions based on the Quran and Sunnah is called ijtihad (the use of personal judgment) and qiyas (logical deduction by way of analogy). The one who performs ijtihad is called a mujtahid (pl. mujtahidun). Ijma is the consensus of the majority of the mujtahidun. These three standards are interchangeably regarded as secondary sources of Islamic knowledge.

When scholars of Islam cannot find explicit religious directives in the Holy Quran and Sunnah, they are permitted to use their judgment to establish a course of action for contemporary issues. A mujtahid's verdict is generally accepted as it is derived from these primary sources. However, any individual or collective judgment that conflicts with the Quran and Sunnah is deemed unacceptable, regardless of how reasonable it may appear.

After the passing of the beloved Holy Prophet , ijtihad and qiyas became regular practices among his companions as new issues arose. The first and second generations of scholars following the companions were also authentic mujtahidun, as they came directly after and were descendants and students of those who had learned Islam directly from the Holy Prophet .

The brilliant Imam Abu Hanifa strongly endorsed qiyas as a means to draw conclusions based on the Quran and Sunnah, particularly when new and uncommon issues arise. Since such needs will persist, qiyas remains applicable. For instance, a Muslim may seek to understand whether a kidney transplant is permissible in Islam or request a fatwa (religious edict) from a Mufti (Islamic jurist) regarding the permissibility of selling beer. It is the religious obligation of a mufti to issue a fatwa based on Islamic Shar‘iah to guide the seeker appropriately. In Islam, no individual has the authority to introduce new concepts into the faith. Therefore, the original message and guidance of Allah are preserved.

Essential qualities for a mujtahid in serving Islam include piety, profound religious and spiritual knowledge, inner wisdom, a strong affection for the Holy Prophet , ikhlas (purity), dedication, and resolute determination. Currently, it is accurate to state that these genuine, virtuous, and altruistic individuals who serve Islam have become rare; it is necessary to keep ijtihad off-limits to incapable Muslims to preserve and maintain its validity.

The Holy Quran, the Holy Prophet’s Sunnah, ijma, and qiyas encompass all facets of human existence. For Muslims in search of religious and ethical guidance, nothing is left unaddressed. The historical mujtahidun have created a structured approach and knowledge base for lawmaking. When formulating new laws to meet the evolving demands of Muslim society, every Muslim legal scholar must consult these sources.

• ¹  Holy Quran, Al-Qamar, 54: 17
• ²  Holy Quran, An-Nahl (The Bee), 16: 89
• ³  Holy Quran, Al-An'am (The Cattle), 6: 59
• ⁴  Holy Quran, Ḥa Mim as-Sajdah 41: 9-12
• ⁵  Holy Quran, Adh-Dhariyat, 51: 56
• ⁶  Holy Quran, Al-Fatiha, 1: 1-7
• ⁷  Holy Quran, Al-Baqarah, 2: 2
• ⁸  Holy Quran, Al-An'am, 6: 92
• ⁹  Holy Quran, Al-Isra, 17: 88-89
• ¹⁰  Holy Quran, Al-Asra, 17: 106
• ¹¹  Holy Quran, Al-Hashr, 59: 21
• ¹²  Holy Quran, Al-Buruj, 85: 21-22
• ¹³  Holy Quran, Al-Baqarah, 2: 23-24
• ¹⁴  Holy Quran, Yunus, 10: 37
• ¹⁵  Holy Quran, Az-Zumr, 39: 27
• ¹⁶  Holy Quran, Fussilat, 41: 41-42
• ¹⁷  Holy Quran, An-Nisa, 4: 82
• ¹⁸  Holy Quran, Al-Imran, 3: 164
• ¹⁹  Holy Quran, Ar-Rahman, 55: 2
• ²⁰  al-Bukhari and Sahih Muslim
• ²¹  Holy Quran, Al Imran, 3: 132
• ²²  Holy Quran, Al-Ahzab, 33: 21
• ²³  “Al-Mustadrak” by Al-Nishapuri