Applicability of Commands in Quran to All Muslims of all times?

[safdar.dushantappeh]

The purpose of this post is to help each other reach a better understanding of the scope of the commands in Quran, so I highly appreciate your feedback.

In Quran there are quite a few commands that are not just a spiritual recommendation but also gives a specific command of doing something (and sometimes of how to it). The question is that who is the audience of these specific instructions?
1) Is it the Muslims around the prophet or the command in the exact same form is applicable to all Muslims until eternity?
2) If it is not always applicable to all the Muslims, what are the specific rules to tell them apart?

Note: If one believes that the audience of a command in Quran is limited to the Muslims around prophet Muhammad, it does not mean that he/she cannot benefit from the command by understanding the rational behind it (حکم&#1578 and use it as a guideline in his/her life. The discussion is about the very details that are sometimes accompanied with the command.

 

[safdar.dushantappeh]

There are many verses in Quran that starts with "O you who have believed" (يَا أَيُّهَا الَّذِينَ آمَنُو&#1575. It seems that the audience of such verses are the believers surrounding the prophet and we cannot always extend the commands inside these verses to all believers of all times. There are many examples that the context of the verse implies that the audience are the believers at the time of the prophet. Here we list only the verses that its applicability to all the believers is impossible, not only because of the context but also because of the content of the verse. Any theory for extending the commands of Quran to all the Muslims must have an explanation for these verses.

O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur'an is being revealed, they will be shown to you. Allah has pardoned that which is past; and Allah is Forgiving and Forbearing. (101)

Here obviously the audience are the believers at the time that Quran was being revealed.

O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allah is Forgiving and Merciful. (12)

Here the audience are the believer who get a chance to have a private conversation with the prophet.

O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and ... (53)

Here the audience must be able to physically enter the prophet's house.

O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not. (2)

Here the audience must be able to have vocal conversation with the prophet.

O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak). (20)

Here the audience are hearing the prophet speaking.

O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah, your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way. (1)

Here the enemies are explained as the disbelievers in Mecca who forced the prophet and the audience out of their home (Mecca).

 

[Union]

I think the context and the subject-person of the verse will tell everything . For example , if the verse addresses 'O the Wives of the Prophet ' , then it is limited with the addressee , meaning the wives of the Prophet , but if the verse says 'O women who believe' should be taken in general for anybody and for anytime to come .

Another way to look into the issue probably the form and tense of the verb used in the verse .

That is my 2C.

 

[safdar.dushantappeh]

but if the verse says 'O women who believe' should be taken in general for anybody and for anytime to come .

Thanks a lot for your feedback Union. I guess the gray area is the parts that start with something like 'O people who believe'. The examples I mentioned start with such a phrase but it is vividly not applicable to all Muslims. It would be great if you could explain more taking those examples into account. Is there any particular tense/form of the verb in those examples that exclude them from the general rule that described?

 

[safdar.dushantappeh]

I have been doing a through research on this topic and finally after three years I have got enough evidence from Quran to form a coherent view. It took a while since it was not clear from what verses exactly people infer Sharia and the study needed to be comprehensive to cover all possibilities. I opened a thread in Islam-dir to discuss this since many others might also be interested: Ephemeral Sharia

I understand that the view presented in the article might not agree with the view of some Quran-only Muslims (or simply Muslims) and I would appreciate your feedback to criticize the view: Ephemeral Sharia

Thanks
Safdar