Ashik Miah
TRDL7080

The nature of Prophet Muhammad’s authority in Islam

Introduction

The foundation of traditionalism in Islam is rooted in the understanding that the Qur’an occupies the center of authority followed by Sunnah, ijmaa and Qiyas respectively, (Abrahamov, 1998 p.1). The Qur’an and the Sunnah are accepted by all Muslims groups and sects as the two primary sources of Islam. They are viewed by Muslim scholars as revealed sources while all other sources or proofs in Islam are ijtihadi in nature, meaning they are the products of human reasoning, (Kamali, 2008, p, 19). The second primary or revealed source of Islam is the sunnah of the prophet Muhammad. In the following essay we will examine the nature and authority of Prophet Muhammad in Islam. 

Muslims refuse to entertain the idea that the Qur’an is the composition of Muhammad or that it came into being in the second century of Islam as some Western scholars have argued, (Ali 2002, p, 6). The entire Qur’an according to Muslim sources was transmitted through a continuous testimony or tawatur, and preserved in writing during the life time of the prophet, (Von Denfer 2007, p, 35). So for Muslims the integrity and authenticity of the Qur’an is not disputed, therefore any discussion on Islam, its authoritative sources, including the authority and status of the Prophet Muhammad must begin with the Qur’an itself. After all the Qur’an is the most authoritative text in Islam, it is the direct speech of God sent to mankind for guidance, (Esposito, 1998, p. 17). Since revealed texts command more definitive authority in religious traditions, the recipient or the person to whom it is revealed must necessarily hold a superior position among believers. Muhammad’s status and authority in Islam is anchored in the revelatory experience. The slogan that the Qur’an is in need of the sunnah clearly illustrates the significance of the prophetic authority in Islam. Abu Bakr Ahmad ibn al –Husayn al-Bayhaqi states that the ‘Qur’an connects the belief in Muhammad with the belief in God and that God order Muslims to follow His revelation as well as the Prophet’s traditions’ (cited in Abrahamov p. 4).

Human quality of the prophet is explicitly stated in the Qur’an, “I am only a man like you to whom it has been revealed that your god is but one God” (Qur’an 41:6). Muslim scholars rarely attribute supernatural powers or divinity to Muhammad. Although in some popular religious circles especially in the Sub-continent the Prophet is depicted as super-human with supernatural powers, the Qur’an and statements of the Prophet however do not support these claims. The authority of the Prophet Muhammad comes directly from the Qur’an. The Qur’an is replete with verses commanding believers to “obey God and obey the messenger” and to follow his guidance and example or his Sunnah. For Muslims he is the perfect embodiment of what it means to be a Muslim. The Qur’an testifies to Muhammad’s character in the following verse, “Surely you in the messenger of Allah is a beautiful pattern of conduct,” (Qur’an, 33:21). Muslims thus see the prophet as the perfect role model, his way and conduct is the benchmark to achieve God’s pleasure. 

The term isma literally means protection, when it is applied to prophets or ordinary human beings (as in the Shi’a notion of the infallible imams) it indicates that the individual is under the protection of God. This protection ensures actions and judgments are in accordance with the divine plan. The dominant belief among Muslim scholars is that all prophets are protected by God from committing major sins. However the view that prophets are capable of minor mistakes and errors in judgments is disputed. Muslims consider the Prophets’ mistakes and errors in judgment as inconsequential since they do no trespass on revelation. Historically Muslims scholars distinguished the Prophet’s persona into two spheres: one that is linked to his prophetic mission and in the other he is depicted as an ordinary man. As an ordinary man the prophets has his personal likes, dislikes and preferences when it comes to food, choice of clothing and a so on. Scholars of fiqh identified these traits of the Prophet and classified them as mandub or recommended. 

Muslims scholars and theologians are in agreement that the prophet was protected by God from committing sins and mistakes in matters of revelation. If the prophets were not immune from committing sins and immoral acts then idea of a perfect exemplar becomes futile and redundant. If Prophet Muhammad was not protected from committing mistakes in regards to revelation then the Qur’an’s integrity and authenticity is called to question. Brown argues that the concept of isma was a later development, theologians and in particular the legal schools found it useful in order to avoid “inconvenient” Sunnah.  While this may be true as many concepts and principles were developed by early scholars after the death of the prophet but in the case of the prophet’s infallibility when it comes to revelation it is something that is backed by the Qur’an. The Qur’an states that “verily we have revealed the reminder and it is We who shall preserve it,” Qur’an, 15:9. Since the preservation of the Qur’an fall on divine power it is absolutely necessary for the prophet to enjoy the protection of God especially in its transmission to mankind.  

To conclude
I tried to argue that the authority of Prophet Muhammad comes directly from the Qur’an. Without the revelatory experience Prophet-hood, his authority and Islam becomes meaningless.  For the believer at least, the authority of Prophet and his Sunnah is enshrined in the Qur’an. Once the Qur’an is established as an authoritative revealed text then the Prophetic authority becomes a logical necessity. 


References 

Abrahamov, B. (1998). Islamic Theology. Traditionalism and rationalism. Edinburgh:  Edinburgh University press.
Ali, M. M. (2002). The Qur’an and the Orientalists. A brief summary of their assumptions. Ipswich: Jam’iat Ihyaa’ Minhaaj Al Sunnah.
Brown, D. (1996). Rethinking tradition in Islamic thought. Cambridge: University press Cambridge.
Esposito, J. (1998). Islam. The straight path. Oxford: Oxford University press.
Kamali, H.M. (2008). Shari’ah law. An introduction. One world publications. 
Von Denfer, A. (1994). Ulum al-Quran. An introduction to the sciences of the Qur’an. Markfield: The Islamic foundation.