Are the orders of Rasul only valid in his own era, or are they universal and independent of time?
The question of whether the orders of the Prophet Muhammad ﷺ are limited to his era or are universal and timeless is addressed through various sources in Islamic teachings.
From the Qur'an, it is highlighted that the commands and guidance given by the Prophet are not confined to his time. For instance, Allah commands believers in Surah Al-Baqara, stating, Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree...
2:253. This verse indicates that the guidance provided through the prophets, including Muhammad ﷺ, holds significance beyond their immediate context.
Additionally, Tafsir Ibn Kathir elaborates on the importance of living by the Prophet's teachings, indicating that the commands issued during his life continue to be relevant for all generations. His Sunnah (traditions) serves as a model for Muslims in various aspects of life, establishing a framework that is meant to be followed regardless of the era.
Moreover, Shia sources such as Majma al-Bayan emphasize the continuity of the Prophet's authority through the Imams, asserting that their guidance is to be followed as they are seen as infallible successors. This illustrates a belief in the ongoing relevance of the Prophet's teachings, as they are upheld and interpreted by these leaders.
Thus, both Sunni and Shia perspectives affirm that the orders of the Prophet Muhammad ﷺ carry a universal, timeless validity, guiding Muslims across different eras and contexts.
Sources
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2:253 · Al-Baqara
2:253 · Muhammad Marmaduke Pickthall
۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍۢ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍۢ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.
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Tafsir Ibn Kathir on 2:253
Tafsir Ibn Kathir · 2:253
Allah Almighty informs us here that He has honored some messengers above others. This is similar to what He stated in Surah Al-Isra (17:55): "And We granted some of the prophets superiority over others, and to David We gave the Psalms." In this verse, He says: "Those messengers—we have preferred some of them over others; among them are those whom Allah spoke to directly," referring to Moses and Muhammad, peace be upon them, as well as Adam, as mentioned in authentic narration transmitted by Abu Dhar and recorded in Sahih Ibn Hibban. The phrase "and elevated some of them in degrees" connects to the event of the Isra—the Night Journey—when the Prophet Muhammad (peace be upon him) saw the prophets in the heavens, each stationed according to their rank granted by Allah, the Almighty. Should one ask about reconciling this verse with a sound hadith narrated by Abu Hurayrah reported in Sahih al-Bukhari and Muslim, involving a dispute between a Muslim and a Jew, where the Jew swore by Moses being favored over the worlds, and the Muslim responded by placing his hand on the Jew’s face and saying, "Rather, by Muhammad!" The Jew then complained to the Prophet Muhammad (peace be upon him), who said: "Do not prefer me over the other prophets, for on the Day of Judgment people will be stunned and I will be the first to regain consciousness, and I will find Moses holding the seat of the Throne. I will not know if he awoke before me or if he was spared by the shock of Mount Sinai. So do not prefer me over the prophets." In another narration, he said, "Do not prefer one prophet over another." Several explanations address this: 1. This statement was before the Prophet Muhammad (peace be upon him) knew the specific rankings given. 2. It was said out of modesty and humility. 3. It serves as a prohibition against preference in contentious disputes or arguments. 4. Do not claim superiority based on mere opinions or tribal allegiance. 5. The authority to prefer among the prophets belongs solely to Allah; people must submit, accept, and believe in His judgment. Regarding the statement: "And We gave Jesus, the son of Mary, clear proofs," this means clear, decisive arguments and evidence affirming the truth of what the Children of Israel brought concerning Jesus being the servant and messenger of Allah sent to them. "And supported him with the Holy Spirit" indicates that Allah assisted Jesus through the angel Gabriel (peace be upon him). Then Allah says: "And if Allah had willed, those who came after them would not have fought each other after the clear proofs had come to them, but they differed; among them were believers, and among them were disbelievers. And if Allah had willed, they would not have fought each other, but Allah does what He intends." This teaches that all such affairs occur by Allah’s decree and destiny, which is why He concludes with: "But Allah does what He wills."
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