On a website (understanding-islam.com) I read that certain quranic verses only applied to the time of the prophet:
My question is not so much as the specific intrepertation of Chapter 9 verses 1 -28, but rather to the position of the writer that the applicability of certain quranic verses are restricted to the time of the prophet and his companions. Is this a valid position and if so which verses in the quran would fall under this category?
The full article is quoted below:
Quote:
On the other hand, the Qur'an , in Surah Al-Taubah (verses 1 - 28), has primarily addressed the companions of the Prophet (pbuh) and directed them to fight the polytheists (Mushrikoon) until the time that either they accept Islam or are killed. The Qur'an has also given a number of reasons for this action against these polytheists. A close look at the context, the style and the words of these verses and also the reasons given for the prescribed action against the polytheists clearly evidences the fact that the directives entailed in these verses is restricted in its application to the companions of the Prophet and the action that they are directed to take is restricted against those toward whom the Rasu'l (Messenger) of the Almighty was sent.
My question is not so much as the specific intrepertation of Chapter 9 verses 1 -28, but rather to the position of the writer that the applicability of certain quranic verses are restricted to the time of the prophet and his companions. Is this a valid position and if so which verses in the quran would fall under this category?
The full article is quoted below:
Quote:
Title:
Determining the Addressees of the Qur'anic Verses...
Question:
I have read many of your articles, queries and exegesis, which identify the particular addressee, which seems to be contextually limited.
However, can you explain in general principles, when and how does one determine the applicable nature of a verse and its' directives to all mankind as opposed to just the people at the time of a Prophet or the Prophet himself.
In answering this question, I am trying to determine when is a directive or narrative applicable for today's context.
Raqueeb Albaari
Answer:
The Qur'an was revealed to the Prophet Muhammad (pbuh) in Arabia and the direct addressees of the book, obviously, were the people of Arabia, present at the time in the particular environment. A close consideration of the verses of the Qur'an in their proper context shall show that it addresses only the people living in the particular environment in which the Qur'an was revealed. However, the guidance provided by the Qur'an, contrary to its limited address, is not limited to any people. In other words, The Qur'an has addressed only the people of the immediate environment in which it was revealed, but the content, the message, the directives and the guidance in that address are, generally, not limited to the direct addressees of the Qur'an only.
Nevertheless, there are a few exceptions to this rule. To fully understand these exceptions, it is important to note that the Qur'an has generally addressed four classes of people: the firm among the true believers ; the weak among the true believers; the hypocrites ; and the rejecters (this class may further be divided into: the rejecters from among the polytheists and the rejecters from among the Jews and the Christians). The Qur'an , for instance, has given various directives to these addressees in their two distinct capacities:
as the believers , the rejecters and the hypocrites , in their general capacity; and
as the believers , the rejecters and the hypocrites toward whom a Rasu'l (Messenger) of the Almighty was sent, in their particular capacity.
The directives of the Qur'an belonging to the first category are general in their nature and, generally, applicable to all mankind. On the contrary, the directives belonging to the second category are particular in their nature and cannot be generalized for the whole human race.
Let us try to understand this principle with an example each of the two kinds of directives:
The Qur'an , in Surah[1] Al-Hujraat (verse 9), has addressed the believers from among the companions of the Prophet (pbuh) and has directed them that if two groups of Muslims enter into a fight, they should try to make peace between the two conflicting groups. It further directs them that if, after the peace agreement has been reached, any one of the two conflicting factions transgresses from the agreement and unjustly attacks the other, they (the companions) should then fight against the aggressor. However, the style, the context and the words used in the related verses are such that the directive that they entail is not restricted to the direct addressees of the Qur'an (i.e. the companions of the Prophet) but is applicable to all the Muslim collectivities for all times to come. Thus, the directive given in these verses, although limited in address, is not restricted in its application.
On the other hand, the Qur'an , in Surah Al-Taubah (verses 1 - 28), has primarily addressed the companions of the Prophet (pbuh) and directed them to fight the polytheists (Mushrikoon) until the time that either they accept Islam or are killed. The Qur'an has also given a number of reasons for this action against these polytheists. A close look at the context, the style and the words of these verses and also the reasons given for the prescribed action against the polytheists clearly evidences the fact that the directives entailed in these verses is restricted in its application to the companions of the Prophet and the action that they are directed to take is restricted against those toward whom the Rasu'l (Messenger) of the Almighty was sent.
13th November 1999
