The Qur'an and Its Study. Adnan Zarzour

      The revelation of the Qur’an and the Islamic message to the Arabs and the choice of the final messenger from among them were due to their psychological and mental qualities, good attributes and fine values. Moreover, the fact that they were greatly influenced by fine speech and eloquent address enabled them to fully interact with the Divine message, expressed in God’s own words and the unique style of the Qur’an.

      In further explanation of our distinction between given talent and natural susceptibility on the one hand and the Arabs’ social environment at the time of the Qur’an’s revelation and the start of the Prophet’s mission, we may say that much of that corrupt reality had good and noble motives. Its corruption was the result of choosing the wrong methods and practices, or exaggeration that leads to worse results than any possible risks. For example, some Arabs buried their young daughters alive for fear that they might bring them shame. It is well known that the worst vices of the Arabs included their drunkenness and gambling. They indulged in these because of their generosity and compassion for the poor. Arab poets extolled the praises of drinking because it made a person ready to part with his money and to spend it generously. They might, for example, gamble for a number of camels. Yet the winner did not take any of them. Instead, he left their meat for the poor and needy. These were the benefits that accrued to people from drinking and gambling, as stated by the Qur’anic verse: ‘They askyou 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).

      The Indian scholar Ḥamīd al-Dīn al-Farāhi, nicknamed ‘the teacher’, called the negative practices of the Arabs in their pre-Islamic days ‘wrongs’, and explained at length their noble motives and moral aims, saying that these wrongs were the result of good qualities. He said:

      Despite all their wrong doings, the Arabs were of simple nature, aspiring to noble actions such as hospitality, kindness to kinsfolk, protection of honour, and gratitude. This applied in particular to their chiefs and the good people among them. Even their wrongs had a basis in their good qualities. Their drunkenness and gambling were due to their generosity. Their battles were mostly to do with what was due to those who were killed. Their anger aimed to establish justice. Their injustice was motivated by their abhorrence of being humiliated. Therefore, they were compassionate to the weak and widows. In their wars, they did not kill women and children; nor did they deal badly with the vanquished. They tolerated poverty because they would not submit to a king who could have united them. They only submitted to a ruler who would maintain justice and live with them as one of them, like Abū Bakr and ‘Umar did after Islam and some of their chiefs in pre-Islamic days. The one who was able to exercise the greatest authority was the one who was most fair, like ‘Umar ibn al-Khaṭṭāb who was able to exercise maximum authority through being most fair.¹³

      We conclude this discussion by citing what the Prophet (peace be upon him) himself said about the moral values of the Arabs in their pre-Islamic days. A long Hadith describes how the Prophet presented Islam to the Banī Shaybān when he used to approach Arabian tribes during the pilgrimage season. He went, together with Abū Bakr and ‘Alī, and found the pilgrims from the Shaybān seated, calm and respectable. Abū Bakr started by offering a greeting: in this respect, ‘Alī said: ‘Abū Bakr was ahead in every good thing’. So, he introduced the Prophet (peace be upon him).

      Mafrūq ibn ‘Amr, one of their chiefs, asked: ‘What are you advocating?’ The Prophet said: ‘I call on people to believe that there is no deity other than God and that I am God’s Messenger. And I ask you to accommodate and support me.’ He then recited: ‘Come, let me tell you what your Lord has forbidden to you: Do not associate partners with Him; (do not offend against but, rather,) be kind to your parents; do not kill your children because of your poverty – We provide for you and for them; do not commit any shameful deed, whether open or secret; do not take any human being’s life – which God has made sacred, except in the course of justice. This He has enjoined upon you so that you may use your reason’ (6: 151).

      Mafrūq said: ‘What else do you advocate?’ The Prophet recited: ‘God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed’ (16: 90).

      Mafrūq said: ‘You certainly advocate good morality and fine action. Those who deny you and collaborate against you are in the wrong.’

      Hāni’ ibn Qubayṣah, who was their religious chief, said to the Prophet: ‘I have heard what you said. I feel that if we were to abandon our religion and follow you after merely meeting you once would be unwise. It does not take into consideration all possible consequences. Error is often the result of hasty action. We left our people back home, and we do not like to conclude agreements without consulting them. I suggest that we and you go back, and each party will consider and weigh things up.’

      Al-Muthannā ibn Ḥārithah, who was in charge of defence, said to the Prophet: ‘I have heard what you said. Our answer on the point of abandoning our religion is that expressed by Hāni’ ibn Qubayṣah. We have made a pledge to the Persian Emperor (as they had settled in an area between the rivers of Iraq and the springs in Arabia). This pledge requires us not to initiate action or give shelter to an offender. I feel that what you are calling on us to accept is something that kings dislike. If you wish that we accommodate you and help you against those who are beyond the springs in Arabia, we will do so.’

      The Prophet said to them: ‘You have given a good reply as you stated the truth. God’s faith cannot be supported except by people who understand it fully. What would you say if it happens that before long God gives you their land and wealth...’.

      The Prophet then rose up. He took Abū Bakr’s hand and said: ‘Abū Bakr, Abū Ḥasan: how splendid are these moral values that prevail in the time of jāhiliyyah! It is by such values that God protects some people from the tyranny of others, and they stand apart from each other.’¹⁴

      This conversation is reported in full in books of the Prophet’s biography; we, however, have chosen to leave out some portions of it. Nonetheless, it is clear that at least this Arabian tribe had a system of authority and that their chiefs ruled on the basis of consultation. Mutual respect is evident in their talk, with everyone speaking about his area of responsibility. Moreover, they received their visitors well, and looked at the matter patiently, giving it due consideration and diligence. Honouring their pledges was paramount to them. Besides, Arabs placed bravery and support for those suffering injustices among their top priorities. In addition, they gave high value to clear expression and lucid speech.

      To sum up: it was God’s will that He chose the Arabs and their language for His message. The Qur’an was revealed in their tongue and they were given the task of delivering its message to the world. This choice fits perfectly with the general and everlasting nature of this message. Indeed, the choice points to the human, not national, nature of the Islamic message. When we looked at Arabic, we found it a language for humanity, as al-Aqqad rightly described it. When we looked at the total picture of human virtues advocated in the Qur’an on the one hand and at the true moral motives, talents, psychological and rational qualities that enable people to undertake responsibility for the complete and balanced implementation of Islam on the other hand, we found ourselves facing that Arab generation. God knows best whom to choose to deliver His message.

      1.The Qur’an uses the word lisān, which means tongue, in both its singular and plural forms. The word lughah, which means language, does not occur in the Qur’an. Hence, we can infer that the choice of lisān carries connotations of sound and meaning, which subsequently opens the way to the study of linguistics, particularly in the study of the Arabic language. The idea of using linguistics in the interpretation of the Qur’an is, however, something that we will not attempt in this study.

      2.Al-‘Aqqād, Al-Lughah al-Shā‘irah, p. 11.

      3.Ibid, p. 9.

      4.Perhaps this explains why scholars differ in prescribing the place of articulation of the ḍ sound, or the part of the vocal tract where it is articulated. Ibn Abi Maryam (died 565/1170) said: ‘The