The Most Important Source of Knowledge about the Religion of Islam

If I were to ask you about the primary sources of knowledge in Islam, you would likely mention the Quran, the Hadith, and the opinions of scholars. When asked about the importance of these sources, you would probably rank them with the Quran first, followed by the Hadith, and then the opinions of scholars. However, it is unfortunate that when people are asked about religious matters, they often begin with the opinions of scholars or Hadith, rarely starting with the Quran. This approach is dangerous because it undermines the safeguards Allah has placed in the Quran to prevent its message from being corrupted, as previous revelations were.

Doctrines That Led to the Corruption of Previous Religions

The corruption of previous revelations occurred due to the introduction of two dangerous doctrines:

1. God must be feared to the extent that some followers of past revelations believed that even His name could not be uttered by ordinary people.
2. It is prohibited for ordinary people to read divine revelation, with only the clergy being allowed to read and interpret it.

Refuting the Doctrine: God Must be Feared

The belief that God must be feared to such an extent led people to invent entities to serve as intermediaries between themselves and God. When the people of Mecca, who worshipped idols, were asked why they worship them, they responded that their reason was simply to bring them closer to Allah:

أَلَا لِلَّهِ ٱلدِّينُ ٱلۡخَالِصُ‌ۚ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰٓ

“”Is it not to Allah alone that submission is due? Yet they take others besides Him as protectors, saying, ‘We only worship them so they may bring us closer to Allah.’” (Az-Zumar 39:3)

 

To eliminate this dangerous doctrine, Allah made it clear in a unique verse that even the Prophet Muhammad (PBUH) does not need to deliver the answer regarding whether Allah is near to the people. Unlike all other questions where Allah directed the Prophet to respond by saying, “Tell them such and such,” here Allah Himself responded directly

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ‌ۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِ‌ۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ (١٨٦)

“”When My servants ask you about Me, indeed I am near. I respond to the call of the caller when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be rightly guided.” (Al-Baqarah 2:186)

 

In addition, Allah makes it clear that He wants His relationship with the believers to be based on love and not fear as He said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ مَن يَرۡتَدَّ مِنكُمۡ عَن دِينِهِۦ فَسَوۡفَ يَأۡتِى ٱللَّهُ بِقَوۡمٍ۬ يُحِبُّہُمۡ وَيُحِبُّونَهُ ۥۤ

“O you who believe, whoever of you should revert from his religion – Allah will bring [in place of them] a people whom He loves and who love Him.”  (Al-Maeda 5:54)

Refuting the Doctrine: Only Religious Scholars Allowed to Read the Revelation

The claim by religious clergy that it is prohibited for ordinary people to read the divine revelation, asserting that only clergy can read and interpret it, has led to the corruption of the purity of revelation for their benefit. Allah highlighted this point:

فَوَيۡلٌ۬ لِّلَّذِينَ يَكۡتُبُونَ ٱلۡكِتَـٰبَ بِأَيۡدِيہِمۡ ثُمَّ يَقُولُونَ هَـٰذَا مِنۡ عِندِ ٱللَّهِ لِيَشۡتَرُواْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬‌ۖ فَوَيۡلٌ۬ لَّهُم مِّمَّا ڪَتَبَتۡ أَيۡدِيهِمۡ وَوَيۡلٌ۬ لَّهُم مِّمَّا يَكۡسِبُونَ (٧٩)

“So, woe to those who write the Scripture with their own hands and then say, ‘This is from Allah,’ in order to exchange it for a small price. Woe to them for what their hands have written, and woe to them for what they earn.” (Al-Baqarah 2:79)

To refute this claim, Allah made it clear that it is everyone’s responsibility to understand the revelation and affirmed that He has made it easy to understand:

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ) ص(

“(This is) a Book which We have sent down to you, full of blessings, so that they should ponder over its Verses, and that those of understanding would be reminded. “(Sad 38:29)

Allah decreed that the barrier preventing some people from understanding the Quran is not in their mind but in their heart:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا )محمد(

Will they not ponder/reflect on the Quran or are there locks on their hearts.” (Mohammad 47:24)

For such a person whose heart is diseased, Allah made it clear that the key to paradise is the soundness of the heart:

يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ (٨٨) إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬ (الشُّعَرَاء)

“The Day when neither wealth nor children will be of benefit (88) Except for he who comes to Allah with a sound heart.” (Al-Shara 26:88-89)

Allah even emphasized that the role of the Messenger of Allah (PBUH) was to convey the Quran, and for the people to reflect on it:

وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّڪۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡہِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ

“And We have also sent down unto you the message (the Quran) that you may make clear to the people what was sent down to them, and that they might give thought.” (An-Nahl 16:44)

 In Surat Al-Qamar, Allah stressed the ease of understanding the Quran by repeating the following verse four times:

وَلَقَدۡ يَسَّرۡنَا ٱلۡقُرۡءَانَ لِلذِّكۡرِ فَهَلۡ مِن مُّدَّكِرٍ۬

“We have certainly made this Quran easy to understand. So, is there anyone who will be mindful?” (Al-Qamar 54: 17, 22, 32, 40)

The noteworthy issue is that Muslim scholars, who tell people they cannot understand the Quran without their guidance, claim that there is no clergy in Islam, yet they have created a system that essentially establishes a clergy in Islam. The frequently cited quote to justify the need to consult religious scholars instead of understanding an issue independently is:

فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ

Ask the people (having knowledge) of the message, if you do not know.”

 

However, this is not the full verse, and the full verse doesn’t refer to religious scholars; it speaks about historians who know the history of previous revelations:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالاً۬ نُّوحِىٓ إِلَيۡہِمۡ‌ۚ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ

“And We did not send before you messengers except men to whom We inspired with revelation.  So, ask the people (having knowledge) of the message, if you do not know.” (Al-Nahl 16:43 and Al-Anbiya 21:7)

Another quote often used to establish a high stance for religious scholars, suggesting that they are the only ones who truly possess an awe of Allah is:

إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ

“Only those who have knowledge among His slaves have an awe of Allah”

Again, this intentional truncation of the verse.   The verse clearly refers to scholars of natural sciences who are experts in fields such as climatology, botany, geology, biology, and animal sciences.

أَلَمۡ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجۡنَا بِهِۦ ثَمَرَٲتٍ۬ مُّخۡتَلِفًا أَلۡوَٲنُہَاۚ وَمِنَ ٱلۡجِبَالِ جُدَدُۢ بِيضٌ۬ وَحُمۡرٌ۬ مُّخۡتَلِفٌ أَلۡوَٲنُہَا وَغَرَابِيبُ سُودٌ۬ (٢٧) وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلۡأَنۡعَـٰمِ مُخۡتَلِفٌ أَلۡوَٲنُهُ ۥ كَذَٲلِكَۗ إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ (٢٨)

 Did you not see that Allah has sent down water (rain) from the sky? Then We produce with it fruits having different colors, and among the mountains there are tracks white and red of varying colors and (others) very black. (27) And among humans, creeping creatures, and cattle, there are those having different colors as well. Only those who have knowledge among His slaves have an awe of Allah. Indeed, Allah is All-Mighty, Oft-Forgiving. (Fater 35:27-28)

The notion that Allah has decreed that those who truly fear Him are those who study the natural sciences (the study of His creation) is supported by approaches outlined in the Quran to deepen one’s knowledge and understanding of Allah. These approaches include:

1. Contemplating Allah’s Creation

Allah frequently directs attention to the signs in the universe as a means of knowing Him. By studying nature, the human body, and the order within the world, one gains insight into Allah’s greatness and the meticulous system He has established. Reflecting on the vastness of the heavens, the beauty of the earth, and the intricate details of life helps one become aware of Allah’s wisdom, mercy, and power. Allah says:

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ (١٩٠)

 “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (Al-Emran 3:190)

2. Studying and Reflecting on the Quran

The Quran is a primary source of knowledge about Allah, offering guidance and enlightenment to understand His will and purpose for humanity. Through studying Quranic stories, laws, and moral teachings, believers gain insight into Allah’s justice, compassion, wisdom, and blessings, establishing a direct connection with His words. Allah says:

ذَٲلِكَ ٱلۡڪِتَـٰبُ لَا رَيۡبَ‌ۛ فِيهِ‌ۛ هُدً۬ى لِّلۡمُتَّقِينَ (٢)

“This is the Book about which there is no doubt, a guidance for those conscious of Allah.” (Al-Baqarah 2:2)

3. Reflecting on Allah’s names and attributes (Al-Asma’ul Husna).

While humans cannot fully comprehend Allah’s essence or form—nor should they try, as nothing we imagine can resemble Him—the Quran frequently highlights Allah’s names and attributes (Al-Asma’ul Husna). These attributes, such as Ar-Rahim (The Most Merciful), Al-Alim (The All-Knowing), and Al-Malik (The Sovereign), reveal aspects of His nature. Studying these attributes deepens believers’ understanding of Allah and strengthens their relationship with Him. Allah says:

وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا‌ۖ

“And to Allah belong the best names, so invoke Him by them…” (Al-Araf 7:180)

Note: : It is regrettable that some Muslims have become preoccupied with debating Allah’s physical attributes as described in the Quran. We are instructed to know Allah through studying His creation, and through this study, we recognize His attributes.

The above does not imply that people should disregard the views of religious scholars, who are often primarily jurists. Rather, it emphasizes that, while listening to scholars, one must critically evaluate and follow what aligns with their own understanding of the Quran. This approach is essential for two reasons:

1/ Blindly following anyone is a form of shirk (associating partners with Allah), as it involves elevating someone to a status of worship beside Allah. The Prophet (PBUH) explained this as he explained the following verse to Uday Ibn Hatim (عَدِيّ بْن حَاتِم):

ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّهِ (٣١)

“They have taken their rabbis and their monks as gods beside Allah.” (Al-Tawbah 9:31)

Upon hearing this Ayat, Uday Ibn Hatim (عَدِيّ بْن حَاتِم) who was a Christian said to the Prophet (PBUH): We do not worship them. The Prophet (PBUH) replied: (بَلَى إِنَّهُمْ حَرَّمُوا عَلَيْهِمْ الْحَلَال وَأَحَلُّوا لَهُمْ الْحَرَام فَاتَّبَعُوهُمْ فَذَلِكَ عِبَادَتهمْ إِيَّاهُمْ) “Indeed, they declare what is lawful (halal) and unlawful (haram), and people follow them—this is a form of worship to them.”

The danger of blindly following others was a major concern for early scholars, and they strongly warned against it. For instance, Imam Al-Shafi’i said:

فقال الشافعي: “مثل الذي يطلب العلم بلا حجة، كمثل حاطب ليل، يحمل حزمة حطب وفيه أفعى، تلدغه وهو لا يدري”.

“The example of the one who accepts knowledge without proof is like one who gathers wood at night and carries the bundle, unaware that there is a snake within it that may bite him.” 

 Imam Ibn Hazm also said:

قال ابن حزم: (إن التقليد حرام، ولا يحل لأحد أن يأخذ قول أحد غير رسول الله -صلى الله عليه وسلم- بلا برهان)

““It is prohibited to follow anyone’s opinion without evidence, except for that of the Prophet (PBUH).”

 Imams Ibn Wahb and Atiq ibn Ya’qub reported that they heard Imam Malik say.

وقال ابن وهب: سمعت مالكا يقول: “لم يكن من أمر الناس ولا من مضى من سلفنا ولا أدركت أحدا اقتدى به يقول في شيء هذا حلال وهذا حرام وما كانوا يجترئون على ذلك أما سمعت قول الله تعالى {قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَاماً وَحَلالاً قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ} الحلال ما أحله الله ورسوله والحرام ما حرمه الله ورسوله وإنما كانوا يقولون نكره كذا ونرى هذا حسنا فينبغي هذا ولا نرى هذا”

“It was not the way of the people, nor of those who preceded us, nor did I encounter anyone I followed who would say about something, ‘This is lawful (hallal), and this is unlawful (Haram).’ They did not dare to make such declarations.  Have you not heard the words of Allah, the Exalted: {Say, ‘Tell me, what provision has Allah sent down for you, of which you have made some lawful and some unlawful?’ Say, ‘Has Allah given you permission, or are you fabricating against Allah?’} [Yunus 10:59]. Lawful is what Allah and His Messenger have made lawful, and unlawful is what Allah and His Messenger have made unlawful.  Instead, they would say, ‘We dislike this,’ or ‘We find this good,’ or ‘This is appropriate,’ or ‘We do not see this as appropriate.”

 

2/ You will stand before Allah alone on the Day of Judgment, and no scholar will be able to defend you. You will be held responsible for your own actions. Allah says:

وَلَقَدۡ جِئۡتُمُونَا فُرَٲدَىٰ كَمَا خَلَقۡنَـٰكُمۡ أَوَّلَ مَرَّةٍ۬

“And you have certainly come to Us alone as We created you the first time.” (Al-Anaam 6:94)

 وَكُلَّ إِنسَـٰنٍ أَلۡزَمۡنَـٰهُ طَـٰٓٮِٕرَهُ ۥ فِى عُنُقِهِۦ‌ۖ وَنُخۡرِجُ لَهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ ڪِتَـٰبً۬ا يَلۡقَٮٰهُ مَنشُورًا (١٣) ٱقۡرَأۡ كِتَـٰبَكَ كَفَىٰ بِنَفۡسِكَ ٱلۡيَوۡمَ عَلَيۡكَ حَسِيبً۬ا (١٤)

““And We have tied every person’s fate onto his neck, and We will bring out for him, on the Day of Judgment, a book which he will find laid open. (13) (It will be said to him) Read your Book! yourself is enough this day to take your own account.” (Al-Isra 17:13–14).

 بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ (١٤) وَلَوۡ أَلۡقَىٰ مَعَاذِيرَهُ ۥ (١٥)

“Rather, man will be a witness against himself. (14) Even if he offers his excuses.” (Al-Qiyama 75:14-15)

These verses imply that when we stand as individuals, no one will have a defender to argue on his behalf.