The Qur'an and Its Study. Adnan Zarzour

being revealed. Such memorisation kept the Qur’an in their minds, it being the first form of preservation as most of them did not read and write.

      3.3 Exposing other groups: We may say that revealing the Qur’an in parts helped to expose the other groups of unbelievers and hypocrites. It showed their methods and exposed their intentions. It surprised .them with quoting what they said in private and by giving the details of their schemes. God says: ‘The hypocrites dread lest a surah be revealed about them, making clear to them what is really in their hearts. Say: Scoff, if you will; God will surely bring to light the very thing you are dreading’ (9: 64).

      3.4 Educating the Muslim community: The Muslim community, or the Muslim nation, which was still in its infancy needed to be carefully moulded so that it could develop its character slowly and meticulously. This took place through the verses and surahs of the Qur’an, so that the structure of this nation was completed over a period of almost a quarter of a century. As the Qur’an was revealed part after part and passage after passage to educate and prepare the Muslim community for its future role, so too, it laid down the steps that could lead to building the best structure, both at that time and in the future. Sayyid Qutb said:

      The purpose of revealing the Qur’an is to re-educate a community and establish a new social order. Such a task requires time. In a process of proper education, it is not enough to understand the words being said, rather one must interact with them as also with the ideas expressed. This interaction should then be brought into the practical world. Human nature does not go through a total transformation overnight, as a result of reading a book which provides a complete new way of life. It is more likely to be influenced day by day, and by one aspect after another. This gives human nature the chance to gradually, but thoroughly understand it, and to get used to it bit by bit, bearing the responsibilities it requires. Thus, people are not scared off as they might be were it presented in full, surrounded by difficulties. This gradual approach is like serving a fresh nourishing meal every day, from which the recipient becomes stronger and better able to benefit by the next meal, enjoying it even more.⁶⁷

      This character building of the Muslim community and the preparations made for its future role relied on Qur’anic directives and their implementation. As this subject deserves special detailed studies, we will limit ourselves to highlighting two aspects only:

      i.Practical education in daily life: Events were related to their causes and actual results were explained and commented upon, at both individual and community levels. This helped to make the Muslim community understand how practical Islam is. It helped to make believers realise that its rules and regulations are not confined to theory, but must rather be put into practice. Many rulings and explanations were given in answer to questions people put to the Prophet. God addresses the Prophet (peace be upon him): ‘They ask you what they should spend in charity; say: Whatever you can spare’ (2: 219). ‘They question you about the spirit. Say, “The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge”’ (17: 85).

      A woman complained to the Prophet (peace be upon him) that her husband resorted to the abominable practice of declaring her unlawful to him. The Prophet (peace be upon him) had no guidance on the matter. Soon afterwards God revealed the surah that deals with this question, starting with: ‘God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all’ (58: 1). On a different occasion, God gives direct orders to the Muslim community: ‘Believers! Do not take My enemies, who are your enemies as well, for your friends, showing them affection when they have rejected the truth you have received, and have driven the Messenger and yourselves out only because you believe in God, your Lord. If you have left your homes to strive in My cause and to seek My pleasure, then do not secretly lean towards them with affection. I well know all that you conceal and all that you reveal. Whoever of you does this has already strayed from the right path’ (60: 1).

      The event known as the Story of Falsehood⁶⁸ was the result of a false rumour circulated by some hypocrites. Thereafter, a few good believers and other people with ulterior motives thought what it recounted possible and so repeated it without much thought or proper examination. The rumour and its results were dealt with in the Qur’an at the proper time, when everyone had adopted their respective attitudes towards it. That it was dealt with only after the story was fully circulated served to teach believers in future generations, and to the end of time, how to deal with rumours that are not supported by clear evidence. God says: ‘Those who concocted the falsehood were a band from among you. Do not regard it as bad for you; indeed, it is good for you. Each one of them shall bear what he has earned of sin; and awesome suffering awaits the one who took on himself the lead among them’ (24: 11). This aspect is implied in the following verse: ‘We have divided the Qur’an into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on High step by step’ (17: 106).

      ii.Progressive legislation: Certain practices and traditions may be deeply rooted in society or in people’s personal lives. To eradicate these and remove their effects may need a short or a long period of time. Gradual legislation enabled the first Muslim society to shed the corrupt and evil practices it had inherited from its pre-Islamic days. In fact, the educational process mentioned in the last paragraph, representing positive action, worked in parallel with, or perhaps immediately followed, the progressive legislation that sought to shed such practices. Thus, believers had to shed inherited evil practices before they could acquire good ones. Furthermore, the eradication process was both unique and profound in human history.

      One of the best-known examples of such progressive legislation was the prohibition of intoxicating drinks. The first stage started upon the revelation of the verse that says: ‘They ask you about intoxicants and games of chance. Say: In both there is great evil although they have some benefits for people, but their evil is far greater than their benefit’ (2: 219). This is a statement describing both drinking and gambling as having some benefits but whose evil is much greater.⁶⁹ The verse neither refers to their prohibition nor requires people to stop them. However, we note that the verse mentions that it is in reply to a question about the status of these practices. Hence, the answer serves to prepare people to the ultimate verdict that was bound to come in due course. Such preparation was necessary as the matter was being questioned within the community.

      The next stage started with the revelation of the verse that says: ‘Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying’ (4: 43). This verse prohibits prayer when a person is under the influence of drink, which in effect was a prohibition against drinking for a large part of the day, because prayers were offered at relatively short intervals that do not allow the regaining of sobriety. This meant that people stopped drinking throughout the day. When they finished their ‘Ishā’ Prayer, they might drink if they wished to do so. This second stage gave them a chance to strengthen their acceptance of the eventual prohibition. At the same time, the education process continued at a steady pace.

      Then the prohibition was made final with the revelation of the verses: ‘Believers, intoxicants, games of chance, idolatrous practices and divining arrows are abominations devised by Satan. Therefore, turn away from them so that you may be successful. Satan seeks only to stir up enmity and hatred among you by means of intoxicants and games of chance, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist?’ (5: 90–91).

      When these verses were revealed, people said: ‘We desist, our Lord.’ They spilled whatever they had in their homes of wines. Abū al-Nu‘mān reports: ‘I used to serve the drinks at Abū Ṭalḥah’s home. Then the order banning wines was revealed, and the Prophet sent out callers to publicise the prohibition. Abū Ṭalḥah told me to go out and find out what the caller was saying. I did so and I told him: “The caller is announcing that wines have been declared forbidden.” He said: “Go and spill it.” It was soon spilled along the streets of Madinah.’⁷⁰

      If we want to understand the benefit of such progressive legislation, which was part of the reason for revealing the Qur’an in parts over a long period, we only need to compare the attitude of the Muslim society to people’s reaction to the famous prohibition