behind them; the people of sincerity, iḥsān (spiritual excellence), and constant remembrance are: “the foremost, the foremost. Those are the ones brought near, in gardens of bliss” (Al-Wāqiʿah 56:10–12).

Benefit: Allah has enjoined in His Book reflection, deep contemplation, careful observation, and clear insight, along with every other avenue through which knowledge is obtained. He praises those who pursue these paths, informs us that His Book was revealed for precisely these purposes, lauds knowledge and certainty, commends those who possess them, and has mapped out every route that leads to them.

Know, then, that all the diverse and varied paths to knowledge are ultimately encompassed by three universal categories:
• The first: the avenue of truthful reports.
• The second: the avenue of sensory perception.
• The third: the avenue of reason.

The rationale for limiting the list to these is that whatever is known is grasped either by one of the senses—hearing, sight, touch, or taste—by the intellect, or by transmitted information. Each of these three may accompany another, especially reason and truthful reports, for the two are inseparable. Knowledge may at times be immediate and self-evident, compelling a person to acknowledge it without the need for further reflection; or it may be inferential, requiring deliberation.

Furthermore, the levels of knowledge concerning these matters differ. The highest, clearest, and most beneficial degree of knowledge and certainty for human beings is the report that comes from Allah and from His Messengers, for none is more truthful in speech than Allah and none more reliable in narration. “Allah speaks the truth and guides to the way” (Al-Aḥzāb 33:4). Therefore, everything Allah and His Messenger say is the very truth; after truth there is nothing but misguidance. Their words lead to every sound rational and transmitted proof.