First, the Qur’an is a criterion and a distinguisher between truth and falsehood, and it is a Muhaymin (guardian, overseer) over the entire body of revelation. It has been revealed for the purpose of settling all disputes among people regarding matters of religion and Shariah, so that, as a result, they may establish themselves firmly upon the truth. The Qur’an has itself stated this status for itself. Therefore, based on this foundation, the following are the principles that must be acknowledged regarding it:
Firstly, its text is absolutely fixed. It is the same as what is recorded in the written scriptures and what, with the exception of a few regions in the West, the vast majority of the Muslim Ummah around the world is currently reciting. The recitation according to which it is recited is known as Qiraat Āmmah. Any other recitation besides this is neither the Qur’an nor can it be presented as having the status of the Qur’an.
Secondly, the Qur’an is definitive in its indication (qat’i al-dalalah). This means that the words of the Qur’an possess the complete capability that if a person accepts their guidance, they will, with certainty, lead him precisely to the intended purpose for which they were revealed. It is only due to lack of knowledge and insufficient reflection that a person sometimes remains unable to understand it. This has nothing to do with the language of the Qur’an or its modes of expression. It never fails in conveying its intended meaning.
Thirdly, all those verses of the Qur’an are definitive (muhkam) upon which its guidance is based, and only those verses are allegorical (mutashabih) in which any blessing or punishment of the Hereafter has been described in a figurative or symbolic manner. Or, those in which something from the attributes and actions of God, or from a realm beyond our knowledge and perception, has been expressed through metaphorical language. These verses are neither indeterminate, nor do they contain any ambiguity in their meaning. Their words are also from clear Arabic, and we understand their meanings without any hesitation. Their reality, however, cannot be known to us in this world—but since this knowing or not knowing has no bearing on the understanding of the Qur’an, therefore we do not pursue it.
Fourthly, no hidden or manifest revelation outside the Qur’an — not even the very Prophet of God upon whom it was revealed — can alter or amend any of its commandments. The acceptance or rejection of everything in religion is decided solely in the light of its clear and manifest verses. Every discussion of faith and belief begins with it and ends upon it. Every revelation, every inspiration, every intuition, every scholarly investigation, and every opinion is subordinate to it. Its authority reigns over Abu Hanifa and al-Shafi’i, al-Bukhari and Muslim, al- Ashari and al-Maturidi, and Junayd and Shibli. Nothing from any of them that contradicts it can be accepted.
Second, Sunnah is the tradition of the religion of Abraham (PBUH) which the Messenger of Allah (PBUH) promulgated among his followers as religion after its renewal and reform, and with certain additions. In the Qur’an, he has been commanded to follow the Millat-e-Ibrahim (way of Abraham). This tradition is also a part of that. In terms of its authenticity, there is no difference between it and the Qur’an. Just as the Qur’an has been received through the consensus of the Companions and their verbal transmission, this has likewise been received through their consensus and continuous practical transmission, and like the Qur’an, it is established in every era through the consensus of Muslims. Therefore, there is no room for any debate or dispute about it.
Thirdly, the religion is only that which has been stated in the Qur’an and the Sunnah. Nothing beyond this is religion, nor can it be declared as such. The reports of the sayings, actions, affirmations, and approvals of the Messenger of Allah (PBUH), which are generally referred to as “Hadith,” do not add any new beliefs or practices to the religion. The matters related to religion that are found in them are, in reality, an explanation and elucidation of this same religion confined within the Qur’an and the Sunnah, and a presentation of the noble example (uswah e hasanah) of the Prophet (PBUH) for practicing upon it. This is the scope of Hadith. Therefore, anything outside of this scope cannot be considered as part of religion through Hadith, nor can it be accepted merely on the basis of Hadith.
Within this domain, however, the authority of Hadith becomes established upon every person who, after being satisfied with its authenticity, accepts it as a saying, action, tacit approval, or endorsement of the Messenger of Allah (PBUH). Thereafter, deviation from it is no longer permissible for him; rather, it becomes obligatory for him to submit with full surrender to any command or judgement of the Prophet (PBUH) that has been stated therein.
[2010]