Is the scope of the authority of Prophet Muhammad (sallallaahu ‘alaihi wa sallam) limited only to the doctrinal affairs and the matter of worship, and not to worldly affairs? By some Western circles, the function of the Prophet (sallallaahu ‘alaihi wa sallam) is restricted to correct the doctrinal beliefs of the ummah and to teach them how to worship Allah. According to them, worldly affairs are not governed by the prophetic authority. Nevertheless, the authority of the Prophet (sallallaahu ‘alaihi wa sallam) is clearly established by the Holy Qur’an for all people and all times.
These worldly affairs include, in the view of those who would limit the scope of the Prophet’s authority, all the economic, social and political affairs which should be settled according to the expediency at each relevant time, and the Prophetic authority has no concern with them. Even if the Holy Prophet (sallallaahu ‘alaihi wa sallam) gives some directions in these fields, he does so in his private capacity, and not as a Messenger. So, it is not necessary for the ummah to comply with such directions.
A report which is often misquoted to support the above-mentioned fallacious view is as follows from Imam Muslim: The blessed Companion Talha (radiallahu ‘anhu) says: “I passed along with the Prophet (sallallaahu ‘alaihi wa sallam) across some people who were on the tips of the palm-trees. The Prophet (sallallaahu ‘alaihi wa sallam) asked, What are they doing? Some people said, “They are fecundating the tree. They insert the male into the female and the tree stands fecundated”. The Prophet (sallallaahu ‘alaihi wa sallam) said, I do not think it will be of any use.
The people were informed about what the Prophet (sallallaahu ‘alaihi wa sallam) said. So, they stopped this operation. Then the Prophet (sallallaahu ‘alaihi wa sallam) was informed about their withdrawal. On this, the Prophet (sallallaahu ‘alaihi wa sallam) says, If it is in fact useful to them, let them do it, because I had only made a guess. So, do not cling to me in my guess. But when I tell you something on behalf of Allah, take it firm, because I shall never tell a lie on behalf of Allah. Further, According to Anas (radiallahu ‘anhu), the Prophet (sallallaahu ‘alaihi wa sallam) has also said on this occasion, You know more about your worldly affairs.
If the ummah was to take the above-mentioned hadith literally, Islam, like some other religions would only be restricted to doctrines and rituals, and having no concern with the day-to-day affairs of the human life. Once one has observed the prescribed doctrines and rituals, he is free to run his life in whatever way he likes, not hindered in any manner by the divine imperatives. However, it is an established fact that Islam, unlike some other religions which can coincide and co-exist with the secular concept of life, is not merely a set of doctrines and rituals. Islam is a complete way of life which deals with the political, economics and social problems as well as the theological issues. Allah states in the Holy Qur’an: O those who believe, respond to the call of Allah and His Messenger when he calls you for what gives you life (8:24).
There are vast fields in our day-to-day worldly affairs which are not directly commented upon by the Qur’an and Sunnah, where people have been allowed to proceed according to their needs and expedience on the basis of their knowledge and experience. However, for these worldly affairs that are not directly addressed by the Qur’an and Sunnah, the Muslim must align his decision with existing principles laid down by both, to ensure that they are guided Islamically in the performance of that affair, and most importantly, avoiding the major sin of committing shirk.
For, if Allah and His Messenger (sallallaahu ‘alaihi wa sallam) are to call people towards life, the affairs of life must totally be within the jurisdiction of Allah and His Messenger (sallallaahu ‘alaihi wa sallam). Otherwise, vital branches of human life will always fall prey to satanic desires leading the people toward disaster.
Furthermore, none who has studied the Qur’an can endorse that its teachings are limited to worship and rituals only. There are specific injunctions in the Qur’an about sales, purchase loans, mortgages, partnership, penal laws, inheritance, matrimonial relations, political, social and family affairs, problems of war and peace and other aspects of worldly relations. Likewise, the Sunnah of the Prophet (sallallaahu ‘alaihi wa sallam) also deals with the economic, social, political and legal problems in such details that voluminous books have been written to compile them. The injunctions of the Qur’an and the Sunnah in this field (worldly affairs) are so absolute, imperative, and of mandatory nature that they cannot be imagined to be personal advises lacking any legal (divine) reference.
Finally, there are numerous verses from the Qur’an which enjoin the obedience of Allah and the authority of the Messenger (sallallaahu ‘alaihi wa sallam) upon the believers, in particular Chapter 4 Aayat 65 which says: But no, by your Lord! They could not be believers, until they make you (Muhammad) judge in all disputes between them and find in their souls no resistance against your decisions, but accept them fully with submission. Hence, to accept the fallacy that the Prophet’s (sallallaahu ‘alaihi wa sallam) authority does not encompass worldly affairs, is to denounce the second source of Islamic Law, the Sunnah. This authority of the Sunnah is based on the revelation the Prophet (sallallaahu ‘alaihi wa sallam) received from Allah. This obedience to the Prophet (sallallaahu ‘alaihi wa sallam) has nowhere been limited to some particular field. It is an all-embracing obedience which requires total submission from the believers, having no exception whatsoever, neither by limiting its tenure, nor by exempting the worldly affairs from its scope.
[Compiled from The Authority of Sunnah, by Justice Muhammad Taqi Usmani.]
