MUHAMMAD WAS UNAWARE OF RELIGION

MUHAMMAD WAS UNAWARE OF RELIGION

By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract

This article explores the controversial claim within Islamic exegesis that Prophet Muhammad (s.a.w.w.) was initially unaware of religion and divine guidance prior to his prophetic commission. Drawing from authoritative Islamic sources, including Aysar al-Tafasir by Abu Bakr al-Jaza’iri, this paper examines the theological implications of such assertions in contrast to the Qur’an’s self-portrayal of the Prophet’s mission. Furthermore, it critically evaluates how these statements challenge the notion of Muhammad’s infallibility (‘ismah) and his pre-prophetic spiritual awareness.

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1. Introduction

Within Islamic theology, Prophet Muhammad is often presented as the “Seal of the Prophets” (Khatam an-Nabiyyin)—a figure endowed with divine revelation and impeccable character. However, certain classical Islamic commentaries suggest that prior to receiving revelation, Muhammad did not possess knowledge of divine law or the true religion. This notion raises significant theological questions: Was Muhammad divinely prepared from birth, or was his awareness of true faith only realized upon the first revelation (wahy)?

A striking example of this view appears in Aysar al-Tafasir by Abu Bakr al-Jaza’iri, a respected Sunni scholar, who asserts that Muhammad “did not know the religion or the correct guidance” (lam yakun ya‘lamu ad-dīn wa-l-hudā). This statement, found in Volume 5, page 2070, provokes critical examination concerning the Prophet’s pre-prophetic state of knowledge.

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2. Textual Analysis of the Source

In Aysar al-Tafasir, Abu Bakr al-Jaza’iri writes:

“The noble Prophet (peace and blessings be upon him) did not know religion or the correct guidance [before revelation].”
— Aysar al-Tafasir, Vol. 5, p. 2070.

This statement refers to Qur’an 42:52:

“And thus We have revealed to you a Spirit of Our command. You did not know what the Book was, nor what faith was, but We have made it a light by which We guide whom We will of Our servants.” (Surah Ash-Shura 42:52)

Abu Bakr al-Jaza’iri interprets this verse literally, implying that the Prophet’s understanding of religion and divine law was entirely absent before the descent of revelation.

From a theological standpoint, this interpretation creates tension with the Qur’an’s broader portrayal of Muhammad as one chosen and prepared by God from birth, as seen in verses such as Surah al-Inshirah (94:1–3)—“Did We not expand your breast for you and remove from you your burden?”—which may suggest divine preparation prior to revelation.

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3. Theological Implications

If the Prophet Muhammad was indeed unaware of religion prior to the revelation, as Abu Bakr al-Jaza’iri suggests, several critical implications arise:

1. Questioning Pre-Prophetic Infallibility:
   Islamic scholars who uphold ‘ismah (prophetic infallibility) argue that prophets are divinely protected from sin and error even before their mission. However, the claim that Muhammad did not know divine guidance seems to challenge this doctrine.

2. Conflict with Divine Foreknowledge and Selection:
   The Qur’an depicts Muhammad as divinely chosen: “Allah chooses messengers from angels and from men” (Surah al-Hajj 22:75). If Muhammad lacked any prior awareness of truth, this raises the question of divine foreknowledge—how can one be the “best of creation” while entirely unaware of divine reality before revelation?

3. Comparative Prophetic Knowledge:
   Unlike other prophets such as Moses or Jesus, who demonstrated spiritual awareness from an early age (cf. Exodus 3:1–6; Luke 2:46–49), Muhammad’s pre-revelation period appears, in Islamic sources, as one of ignorance (jahiliyyah). This distinction is critical in understanding the uniqueness and development of Muhammad’s prophetic consciousness.

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4. Scholarly Reflections

Islamic and non-Islamic scholars have long debated Muhammad’s pre-prophetic spiritual condition:

• Al-Razi (Fakhr al-Din): Interprets 42:52 symbolically, arguing that “not knowing faith” refers not to ignorance of God but to the absence of prophetic revelation.

• Ibn Kathir: Suggests that the Prophet was familiar with certain truths of Abrahamic monotheism but did not yet possess formalized law (Shari‘ah).

• Western Islamicists such as W. Montgomery Watt and Alfred Guillaume have described this state as “ethical monotheism without revelation,” where Muhammad sensed divine presence but lacked structured doctrine.

From a Christian theological perspective, this scenario underscores the human dimension of Muhammad’s prophetic identity, distinguishing it from the divine pre-existence of Christ (John 1:1–14). Unlike Jesus, whose divine knowledge preceded His incarnation, Muhammad’s awareness of God appears contingent and developmental.

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5. Conclusion

The statement that Prophet Muhammad “did not know religion or correct guidance” prior to revelation, as asserted by Abu Bakr al-Jaza’iri, presents a significant theological paradox within Islam. It challenges the doctrine of prophetic infallibility and the concept of divine foreordination. While Qur’anic verses such as 42:52 provide textual support for this claim, the broader Islamic theological framework attempts to reconcile Muhammad’s human unawareness with divine election and ultimate perfection.

From a comparative theological perspective, this distinction underscores a central difference between Islamic and Christian understandings of divine revelation and prophetic knowledge—whereas Muhammad attains divine understanding through progressive revelation, Christ embodies divine knowledge inherently.

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References

1. Abu Bakr al-Jaza’iri. Aysar al-Tafasir li Kalam al-‘Ali al-Kabir. Vol. 5. Madinah: Al-Maktabah al-‘Ilmiyyah, 1999, p. 2070.

2. The Qur’an, Surah Ash-Shura 42:52.

3. Fakhr al-Din al-Razi. Mafatih al-Ghayb (Tafsir al-Kabir). Beirut: Dar al-Fikr, 1981.

4. Ibn Kathir. Tafsir al-Qur’an al-‘Azim. Riyadh: Darussalam, 2000.

5. Watt, W. Montgomery. Muhammad: Prophet and Statesman. Oxford: Oxford University Press, 1961.

6. Guillaume, Alfred. The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah. Oxford: Oxford University Press, 1955.

7. The Holy Bible, John 1:1–14; Luke 2:46–49; Exodus 3:1–6.

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