For someone who has recently embraced Islam, one of the greatest challenges is not simply deciding what to learn, but whom to learn it from. There are thousands of Islamic lectures, websites, religious scholars and social-media preachers, often offering different explanations of the same subject. Some emphasise spiritual development, others concentrate on Islamic law, and still others focus on disagreements between various schools of thought.
How, then, can a new Muslim distinguish authentic knowledge from personal opinion, sound teaching from sectarian prejudice, and genuine religious scholarship from persuasive but poorly informed preaching?
The Qur’an provides a valuable starting principle: When you do not know, turn to those who possess reliable knowledge.
Guidance from Qur'an
Surah An-Naḥl 16:43 provides a Qur’anic principle for seeking authentic knowledge, recognizing trustworthy teachers and protecting oneself from misleading guidance. The Qur’anic command is shared herein under:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
“So ask those who have knowledge if you do not know.” Surah An-Naḥl 16:43
Understanding the verse for guidance of New Muslims
1. Understanding the original context of Surah An-Naḥl 16:43
The complete verse states:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
“And We sent not before you except men to whom We revealed Our message. So ask the people of knowledge if you do not know.”
When Prophet Muhammad ﷺ proclaimed his prophethood, some opponents questioned why Allah would choose an ordinary human being as His messenger rather than an angel. Allah answered that earlier messengers had likewise been human beings who received divine revelation. Those who doubted this could consult people familiar with earlier scriptures.
How classical scholars explain the verse
- Imam Al-Ṭabarī: Identifies Ahl al-Dhikr in the immediate context as people familiar with earlier revealed scriptures, particularly the Torah and Gospel, who could confirm that previous prophets were human.
- Ibn Kathīr: Explains that the verse challenges those who rejected Muhammad's prophethood merely because he was human. Knowledge of earlier prophets would expose the weakness of that objection.
- Imam Al-Qurṭubī: Records explanations identifying Ahl al-Dhikr with people of earlier scriptures and also discusses the broader understanding of people possessing religious knowledge.
- Shaykh Al-Sa‘dī: Draws a wider principle from the verse: people who lack knowledge should consult those qualified to explain religious matters. He particularly emphasises knowledge of Allah's revealed Book.
Thus, we should distinguish the verse's original historical meaning from its broader educational application. In context, it concerns the humanity of earlier messengers. As an enduring lesson, it encourages seeking guidance from qualified people rather than relying on uninformed assumptions. This is particularly relevant for new Muslims.
2. Why this command is so important for new Muslims
Accepting Islam through Shahādah is the beginning of a lifelong journey, not the completion of one's religious education. A new Muslim may sincerely believe in Allah and His Messenger ﷺ yet know little about prayer, purification, Qur’anic recitation, fasting, Islamic character or family responsibilities. This is natural. The solution is neither embarrassment nor pretending to know everything. It is to ask, learn and gradually develop understanding.
The Prophet ﷺ said (Sahih al-Bukhari 71):
مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ
“If Allah intends good for someone, He grants him understanding of the religion.”
Notice that the hadith emphasises understanding (fiqh), not merely collecting information. A new Muslim should therefore aim to understand why Islam teaches something, how the Prophet ﷺ practiced it, and how the teaching should influence everyday behaviour.
The real purpose of seeking Islamic knowledge is not to win religious arguments, but to know Allah better, worship Him correctly and become a better human being.
3. How can a new Muslim recognise an unbiased and trustworthy teacher?
This is perhaps the most important practical question. No human teacher is completely free from intellectual background, personal experience or scholarly affiliation. A teacher may follow the Ḥanafī, Shāfi‘ī, Mālikī, Ḥanbalī or another established scholarly tradition. Having such an affiliation does not automatically make someone biased or unreliable.
What matters is whether the teacher is knowledgeable, honest about the evidence, fair towards differing views and willing to acknowledge the limits of personal understanding.
Here are some useful distinctions: Qualities of a trustworthy teacher vs the Warning Signs
- Explains teachings through the Qur’an and authentic Sunnah - Not the one who Makes unsupported claims and discourages verification
- Has recognised learning, credible teachers and relevant expertise - Not the one who Relies mainly on popularity, confident speech or self-proclaimed authority
- Distinguishes established teachings from legitimate scholarly disagreements - not the one who Presents every different interpretation as ignorance or deviation
- Welcomes sincere questions and admits uncertainty - Not the one who Insists that questioning the teacher is disobedience
- Teaches with patience, compassion and humility - Not the one who Uses fear, humiliation or pressure to control learners
- Encourages direct engagement with the Qur’an and sound scholarship - and Do Not Demand exclusive loyalty to a personality or group
- A particularly important quality is the ability to say, “I do not know.”
- A person who acknowledges the limits of their knowledge is often safer to consult than someone who confidently answers every question, however complicated.
The Prophet ﷺ warned about people who would give religious verdicts without adequate knowledge, thereby misleading themselves and others. — Sahih al-Bukhari 100.
There is also a vital personal safeguard: a religious teacher should respect appropriate boundaries and never exploit a newcomer's trust for money, secrecy, inappropriate relationships or personal control. Religious knowledge must never become an instrument of manipulation.
4. How should a new Muslim deal with conflicting scholarly opinions?
Imagine a new Muslim attending lessons at two different mosques. One teacher explains a particular detail of prayer in one manner. Another presents a different but recognised method.
The newcomer becomes confused and begins wondering whether one teacher must be wrong. This situation calls for understanding, not anxiety. Some matters are firmly established in Islam, while others involve genuine differences of scholarly interpretation. A knowledgeable teacher should explain the distinction.
Allah commands:
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ
“If you disagree over anything, refer it to Allah and His Messenger.” — Surah An-Nisā’ 4:59.
Translation: Referring to Allah and His Messenger means returning to the Qur’an and authentic Sunnah, with due attention to how qualified scholars understand the relevant evidence.
For a beginner, this does not mean independently attempting to resolve centuries of Islamic jurisprudence after watching a few videos. Rather, it means learning from competent scholars, understanding which differences are legitimate, and avoiding the assumption that every unfamiliar practice is incorrect.
The Qur’an also praises those who listen carefully and follow what is best (39:18). A reliable teacher should help a new Muslim become more knowledgeable and confident, rather than more fearful of other Muslims.
5. How should new Muslims benefit from a teacher's knowledge and wisdom?
Finding a reliable teacher is only the beginning. The real benefit comes from developing a disciplined relationship with learning.
- First, begin with the essentials: Ask your teacher to explain Tawḥīd, the meaning of Shahādah, purification, five daily prayers, basic Qur’anic recitation and fundamental Islamic conduct. Detailed scholarly controversies can follow when the foundations are secure.
- Second, never hesitate to ask sincere questions. Questions about Allah, faith, worship, family relationships or uncertainty should be treated respectfully. A good teacher distinguishes a genuine desire to understand from argumentative behaviour.
- Third, record and verify what you learn. Keep a simple notebook identifying the Qur’anic verse or hadith discussed, its meaning and one practical lesson. For important religious rulings, ask for reliable references and explanations rather than attempting to evaluate hadith authenticity without training.
- Fourth, transform knowledge into action. Learning the importance of patience should improve how one responds to provocation. Learning about charity should encourage generosity. Understanding prayer should lead to greater attentiveness in worship.
- Fifth, learn within a healthy community. A dependable teacher should help a new Muslim connect with supportive believers and appropriate learning opportunities, not create isolation or dependency. For complex personal matters, an additional qualified scholarly opinion may be beneficial.
The Prophet ﷺ said:
خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
“The best among you are those who learn the Qur’an and teach it.” — Sahih al-Bukhari 5027.
This hadith beautifully joins the responsibilities of learner and teacher. Learning is an honourable pursuit, and sharing authentic knowledge is an honourable service.
6. Five questions to ask before choosing an Islamic teacher
A new Muslim could ask a prospective teacher the following questions during an introductory conversation.
Questions for a prospective teacher Ask these essential questions from the teacher to assess his ability to understand your question and answer that is easy and understandable:
- What is your educational background, and whom have you studied Islam with?
- Will you help me learn the Qur’an and authentic Sunnah step by step?
- When scholars disagree, will you explain the recognised differences fairly?
- Can I ask questions, request references and seek another qualified opinion?
- What should I concentrate on during my first three months as a Muslim?
These questions do not constitute a formal certification system, but the answers can reveal a great deal about a teacher's approach. A teacher who values scholarship should ordinarily welcome respectful questions, be willing to provide references and understand the importance of teaching according to the learner's level.
7. An organized learning pathway for the first year
A practical educational programme might look like this, adjusted to the new Muslim's circumstances and previous knowledge.
- First month: Understand Shahādah and Tawḥīd; learn wuḍū’, daily prayers and short Qur’anic passages
- Months 2–3 Improve prayer and recitation; study the Prophet's life, basic supplications and Islamic manners
- Months 4–6 Read a reliable Qur’an translation with introductory tafsīr; understand fasting, charity and the fundamentals of halal and haram
- Months 7–12 Study selected hadith, prophetic character, responsibilities towards family and society, and introductory Islamic jurisprudence
8. The Qur’an also commands us not to follow knowledge blindly
There is an important relationship between An-Naḥl 16:43 and Al-Isrā’ 17:36.
- Surah An-Naḥl 16:43: فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ “Ask those who have knowledge if you do not know.”
- Surah Al-Isrā’ 17:36: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ “Do not follow what you have no knowledge of.”
The two verses convey complementary responsibilities:
- One directs us towards reliable sources of knowledge; the other cautions against unsupported claims and uninformed judgments.
- This balance is especially important in the age of YouTube, short video clips and social media, where the confidence of a speaker can sometimes be mistaken for genuine scholarship.
A new Muslim should never measure the authenticity of religious teaching merely by the number of followers a preacher has, the emotional strength of a speech, or the popularity of a particular viewpoint.
Equally, responsible learning does not mean automatically distrusting scholars. It means recognising their expertise while remembering that no human scholar possesses the infallibility of divine revelation.
Allah also commands that invitation to His way be made with wisdom and good instruction (16:125). A teacher's method and character should reflect that ideal.
9. The ultimate goal: Becoming a Muslim who understands and practices Islam
There is a significant difference between becoming dependent on a teacher and benefiting from a teacher. A teacher is meant to guide the student towards Allah, the Qur’an and the Sunnah, not to become the centre of the student's religious life.
As understanding develops, a new Muslim should become increasingly capable of reading the Qur’an with reflection, recognising fundamental obligations, appreciating legitimate scholarly differences, and seeking specialised guidance when necessary. This is the beauty of Islamic learning: it combines humility before knowledge with the confidence that understanding can grow.
The words of the Prophet ﷺ provide an appropriate reminder:
الدِّينُ النَّصِيحَةُ “Religion is sincere counsel.” — Sahih Muslim 55a.
Sincerity, therefore, belongs on both sides of the relationship. The teacher should genuinely wish good for the student, and the student should approach learning with sincerity, humility and a willingness to practise what is learned.
Concluding reflection: Ask, Learn, Reflect and Practise
The command فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ carries a lesson far beyond its immediate historical setting. It teaches us that ignorance should not lead to guesswork, arrogance or blind dependence on persuasive personalities. Instead, it should inspire us to seek reliable knowledge, question respectfully, evaluate guidance carefully and gradually develop wisdom.
For new Muslims, the choice of a teacher may influence their understanding of Islam for years to come. Seek someone whose knowledge is sound, whose character is gentle, whose explanations are supported by recognised scholarship and whose greatest concern is helping you become closer to Allah.
A good Islamic teacher does not merely tell you what to believe and practise. A good teacher helps you understand the guidance, appreciate its wisdom and develop the knowledge and confidence to live by it.
And let the pursuit of knowledge always be accompanied by the beautiful prayer:
رَّبِّ زِدْنِي عِلْمًا “My Lord, increase me in knowledge.” Surah Ṭā Hā 20:114
[Read more on this prayer at: Keep Increasing Your Knowledge: A Lifelong Journey for Every New Muslim]
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
References and Further Reading
- Qur’an: An-Naḥl 16:43, 16:125; An-Nisā’ 4:59; Al-Isrā’ 17:36; Az-Zumar 39:18; Ṭā Hā 20:114; Ṣād 38:29.
- Classical and modern Tafsīr:
- Imam Al-Ṭabarī, Jāmi‘ al-Bayān, commentary on 16:43.
- Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm, commentary on 16:43–44.
- Imam Al-Qurṭubī, Al-Jāmi‘ li-Aḥkām al-Qur’ān, commentary on 16:43.
- Shaykh ‘Abd al-Raḥmān al-Sa‘dī, Taysīr al-Karīm al-Raḥmān, commentary on 16:43–44.
- Authentic Hadith:
- Sahih al-Bukhari 71 — The virtue of understanding religion.
- Sahih al-Bukhari 100 — The danger of religious verdicts without knowledge.
- Sahih al-Bukhari 5027 — The excellence of learning and teaching the Qur’an.
- Sahih Muslim 55a — Religion is sincere counsel.
Editorial note: The practical guidance concerning teacher selection, identifying bias and organising learning for new Muslims is an application of these Qur’anic and Prophetic principles, rather than a direct quotation from any single scholar.
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