Table of Contents
Introduction
Islamic law, called Sharia, is not a human invention. It is guidance from Allah that reaches us through specific, recognized sources. To understand Sharia properly, a Muslim must know these sources, their order of authority, and how scholars use them. This chapter explains what those sources are, without going into the detailed methods of legal reasoning that belong to fiqh and legal theory.
The Primary Source: The Qur’an
The first and highest source of Islamic law is the Qur’an, the final revelation from Allah to Prophet Muhammad ﷺ. It is the direct speech of Allah, preserved in Arabic, and it guides belief, worship, character, and law.
Allah describes the Qur’an as guidance and a criterion between truth and falsehood.
"This is the Book about which there is no doubt, a guidance for the God-fearing."
(Qur’an 2:2)
"And We have sent down to you the Book in truth, confirming what was before it of the Scripture and as a criterion over it."
(Qur’an 5:48)
The Qur’an commands, prohibits, permits, and explains. It gives general principles and, in some matters, very specific rulings. For example, the obligation of prayer, zakah, fasting, and hajj comes directly from the Qur’an.
"And establish prayer and give zakah and bow with those who bow."
(Qur’an 2:43)
"O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwā."
(Qur’an 2:183)
Many legal verses are concise. The details of how to implement them usually come from the Sunnah. Yet the Qur’an remains the highest reference. Any other source must agree with it. If a claim clearly opposes the Qur’an, it cannot be accepted as Islam.
The Qur’an is the supreme and final authority in Islamic law. Every other source is understood and accepted only in harmony with it.
The Second Source: The Sunnah
The second source of Islamic law is the Sunnah of the Prophet Muhammad ﷺ. The Sunnah is his guidance in what he said, did, and approved of, as explained in the chapters on Sunnah and Hadith. It is not separate from revelation, rather it is part of the way Allah guided this Ummah.
Allah commands the believers to obey His Messenger ﷺ and to take him as an example.
"And whatever the Messenger gives you, take it, and whatever he forbids you from, refrain from it."
(Qur’an 59:7)
"He who obeys the Messenger has indeed obeyed Allah."
(Qur’an 4:80)
"Indeed, in the Messenger of Allah you have an excellent example for whoever hopes for Allah and the Last Day and remembers Allah often."
(Qur’an 33:21)
The Prophet ﷺ himself explained that he was given revelation besides the Qur’an.
The Prophet ﷺ said: "Indeed, I have been given the Qur’an and something like it along with it."
(Reported by Abu Dawud)
This "something like it" refers to the Sunnah, which clarifies, explains, and sometimes establishes rulings not detailed in the Qur’an. For instance, the Qur’an commands prayer, but the Sunnah explains the number of prayers, their times, units, and form. The Prophet ﷺ said:
"Pray as you have seen me praying."
(Bukhari)
The Sunnah can do several things in relation to the Qur’an. It may explain a general verse, restrict a general ruling to particular cases, clarify what is ambiguous, or add rulings consistent with the Qur’an’s principles. Yet the Sunnah never truly contradicts the Qur’an, because both come from Allah. Any apparent conflict is solved by correct understanding and the work of scholars.
The Sunnah is a binding source of law. Claiming to follow the Qur’an while rejecting the Sunnah is a contradiction and is not the path of the believers.
Consensus (Ijmaʿ) of the Ummah
After the Qur’an and Sunnah, the most important source of Islamic law is ijmaʿ, which means consensus. In Islamic law, ijmaʿ refers to the agreement of qualified Muslim scholars of a particular time, after the death of the Prophet ﷺ, on a specific ruling.
Allah praises the path of the believers and warns against opposing it.
"And whoever opposes the Messenger after guidance has become clear to him and follows a way other than that of the believers, We will turn him to what he has turned to and burn him in Hell, and evil it is as a destination."
(Qur’an 4:115)
The Prophet ﷺ also described the Ummah as protected from agreeing upon clear misguidance.
The Prophet ﷺ said: "Indeed, Allah will not gather my Ummah upon misguidance."
(Reported by Tirmidhi)
Because of these texts, scholars understand that when the learned scholars of the Ummah all agree on a ruling, it carries proof and authority. Ijmaʿ cannot be based on human desire or culture alone. It must rest on the Qur’an, Sunnah, and sound reasoning extracted from them.
Ijmaʿ confirms and stabilizes the law. It prevents major issues that were settled clearly in early Islam from being re-opened in every age. For example, the consensus that the five daily prayers are obligatory, that riba is forbidden, or that the Qur’an is the final revelation, are all unquestioned matters in Islamic law.
Ijmaʿ is not easy to claim. It requires knowledge of the positions of scholars across different lands and times. For this reason, only clear and widely transmitted consensus is given this status. Less certain agreements become strong scholarly positions but not firm ijmaʿ.
A true ijmaʿ of the qualified scholars is a binding proof. It cannot be lawfully opposed once it is established with certainty.
Analogy (Qiyās) Based on Revelation
When no explicit text exists in the Qur’an or Sunnah about a new situation, scholars use a method called qiyās, which means analogy. Qiyās compares the new case to a known case in the sources, because they share the same essential cause or effective reason.
Allah instructs believers to reflect, to use their minds, and to return to the sources when they do not know.
"So ask the people of knowledge if you do not know."
(Qur’an 16:43)
Using qiyās, a scholar first finds a similar case mentioned in the Qur’an or Sunnah. Then he identifies the clear reason that made that original ruling what it is. If this same reason exists in the new case, the ruling is extended to it. For example, the Qur’an forbids wine because it intoxicates. Modern substances that also intoxicate are ruled forbidden by analogy, even if they are not named in the text.
Qiyās is not guessing. It operates within strict rules developed by scholars of usul al fiqh. It is only used after careful effort to find a direct text. When done correctly, it extends the principles of revelation to new circumstances through careful reasoning.
Muslim scholars, especially the early generations, accepted qiyās as a valid means to derive rulings where the texts are silent or general. It is one of the reasons Islamic law can respond to new technologies, financial systems, and social changes while remaining faithful to revelation.
Qiyās is accepted only when it is firmly based on the Qur’an, Sunnah, and clear legal causes. It can never override a clear text, but only apply its meaning to new cases.
Secondary and Supporting Sources
In addition to the four primary sources, scholars use several other, more limited tools that support legal reasoning. Their use and scope are discussed in greater detail in specialist texts, but for an introduction it is helpful to recognize their existence. They are always placed under the authority of the Qur’an and Sunnah and never above them.
The Practice of the Companions
The Companions of the Prophet ﷺ learned Islam directly from him. Their understanding and practice are a strong guide. Allah praises them in the Qur’an.
"And the first forerunners among the Muhajirun and the Ansar and those who followed them with excellence, Allah is pleased with them and they are pleased with Him."
(Qur’an 9:100)
When there is no direct text, but a clear and well known practice of the Companions exists, many scholars consider it one of the strongest indications of the correct ruling. Their consensus is ijmaʿ. Their individual opinions are respected and often used in reasoning.
Custom (ʿUrf) and Public Interest (Maṣlaḥah)
Islamic law recognizes sound customs, as long as they do not contradict clear texts. The Prophet ﷺ said:
"What the Muslims see as good is good with Allah, and what the Muslims see as evil is evil with Allah."
(Reported by Ahmad)
This hadith is taken, among other proofs, to show that accepted customs of Muslims, when they do not oppose revelation, can be considered in rulings. For example, many details of contracts or social dealings are left to custom, as long as they do not involve anything forbidden.
Similarly, consideration of public interest, maṣlaḥah, is used by scholars within strict limits. They look at benefits and harms in the light of the objectives of Sharia, such as preserving religion, life, intellect, lineage, and wealth. When there is no explicit text, reasoning that protects these core values, without opposing revelation, can support a ruling.
However, human benefit alone is never a source that can cancel or replace a clear text. Custom and interest are servants of revelation, not rivals to it.
Custom and public interest are considered only when they do not contradict the Qur’an and Sunnah. No custom or claimed benefit can make the forbidden lawful or the lawful forbidden.
Blocking the Means to Harm (Sadd adh Dhara’iʿ)
Sometimes an action is not evil in itself, but it leads strongly to what is forbidden. In such cases, scholars may forbid the apparently neutral action to prevent the harm. This is called sadd adh dhara’iʿ, blocking the means. For example, arranging a transaction in a way that hides interest while keeping its reality may be forbidden because it leads directly to riba.
This method is based on general texts that command Muslims to avoid what leads to sin.
"O you who believe, do not follow the footsteps of Shaytan."
(Qur’an 24:21)
The wording "footsteps" suggests that there are paths that lead to greater sins. Blocking those paths, when the connection is strong and likely, is a recognized way to protect individuals and society.
Order and Harmony Between the Sources
Islamic law does not treat these sources as equal in strength. There is a clear order. The Qur’an is first, then the Sunnah, then ijmaʿ, then qiyās and other methods. Scholars always seek to harmonize texts, not set them against each other.
If the Qur’an and an authentic Sunnah text both speak on an issue, scholars understand them together. If there seems to be a conflict, they study the language, the context, and other texts. Often the Sunnah explains or qualifies a verse. Where ijmaʿ exists, no analogy or custom can oppose it. Where a clear authentic text exists, no analogy or custom can change its ruling.
At the same time, the sources are closely linked. The Sunnah explains the Qur’an. Ijmaʿ is built upon both. Qiyās extracts and extends their meanings. Other tools like custom and public interest move within the circle of what these primary sources allow.
No valid source of Islamic law can ever truly contradict another, because all sound sources are rooted in revelation. Any apparent clash must be solved through correct understanding, not by rejecting revelation.
Returning to People of Knowledge
Because using these sources correctly requires deep knowledge, Allah did not command every Muslim to become a legal scholar. Instead, He ordered those who do not know to ask those who do.
"So ask the people of knowledge if you do not know."
(Qur’an 16:43)
Ordinary Muslims benefit from the work of scholars who dedicate their lives to the Qur’an, Sunnah, and the science of legal methodology. To respect the sources of Islamic law means to respect the proper way they are used, to avoid speaking about Allah’s law without knowledge, and to be humble in matters that require expertise.
"Say, 'My Lord has only forbidden shameful deeds, what is apparent of them and what is concealed, and sin, and oppression without right, and that you associate with Allah that for which He has sent down no authority, and that you say about Allah what you do not know.'"
(Qur’an 7:33)
Correct understanding of the sources of Islamic law protects a Muslim from carelessness and from blind following of opinions that are not rooted in revelation. It also shows the beauty of a system that is divine in origin, precise in its foundations, and flexible enough to guide every time and place.