Guidelines for Understanding the Qur`aan

B i s m i l l a a h i r R a h m a a n i r R a h e e m

Guidelines for Understanding the Qur`aan

Part 6: The Significance of the Timing of the Revelation

By Ayub A. Hamid

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It was mentioned that the Holy Qur-aan was revealed to guide the Islamic movement through its evolutionary stages as and when the guidance or directions were needed. To fully understand the reason for particular tone, style or impact of the verses, a familiarity with the approximate phase of the Islamic movement at the time of revelation will be helpful. That familiarity comes from the knowledge of the Seerah (biography) of the Prophet, Ŝall Allaahu`alayhi wa sallam.

The whole movement can easily be divided into pre-migration (Makkan) period and post-migration (Madani) period. Within these two distinct stages, it is not easy to segregate the continuous, evolutionary movement into phases. We can, however, roughly divide the Makkan period into three phases.

The first phase started with the beginning of the revelations and the Prophet’s, Ŝall Allaahu`alayhi wa sallam calling of people around him to Islam. Initially, the message (the verses of the Qur-aan) consisted of small lyric type sentences of dazzling quality according to the refined literary tastes of the Arabs at that time. They contained initial instructions on the performance of the job, description of the core message, identification of fundamental problems with the contemporary human life style and responses to the criticism by the people. They came in small sets Soorahs (Chapters) and were easier to remember and quote. They were so effective in their impact that they touched the hearts of listeners. Ears were tuned to them because of their beauty and tongues would repeat them impressed with their elegance. As soon as one was presented by the Holy Prophet, Ŝall Allaahu`alayhi wa sallam it was repeated and quoted from person to person thereby spreading quickly in the society. Every one quoted for one’s own reasons, whether it was belief, disbelief, anger, amazement, impact or mere gossip. The end result was that the message and the response to the criticism spread swiftly far and wide. They described universal realities, but in a local context. Although the message was timeless, the examples, the anecdotes, the social and moral issues all were such that the first audience can easily relate to them. This phase continued for about four or so years until:

The good-natured, open-minded persons joined the Islamic movement;
Most people, in support of the status quo, started opposing the mission through mockery, making fun, accusations, verbal
abuses of the Prophet, Ŝall Allaahu`alayhi wa sallam and the Muslims, and the physical abuse of the poorer, weaker Muslims; and,
Non-Quraish Arabs around Makkah started hearing about the movement.

The second phase was characterized by an intense struggle between the Islamic movement of reformation and the ignorant Arab majority that wanted to kill it. The opponents used every sinister means at their disposal to suppress and destroy the Islamic movement. Their techniques included false propaganda, violations of basic rights, violence, and persecution of the believers. People were physically tortured, violently treated, socially boycotted, economically strangled, excommunicated, imprisoned, thrown out of their homes, expelled from the city and killed. But none of this could stop the tide of Islam. More and more people continued to be attracted to the beauty and the rationality of the Islamic message. This phase continued for about six years until the 10th year of the Prophet Muhammad’s, Ŝall Allaahu`alayhi wa sallam prophethood.

The third phase was the toughest period in the life of Prophet Muhammad, Ŝall Allaahu`alayhi wa sallam and his followers. Due to the death of his uncle and wife, the Prophet, Ŝall Allaahu`alayhi wa sallam had lost all the support and protection he used to enjoy because of the utmost respect and influence these two personalities commanded in Makkah. The Makkans grew so hostile to the Prophet, Ŝall Allaahu`alayhi wa sallam that it became impossible for him to live in Makkah or to carry on his mission. In an effort to find an alternative place, he, Ŝall Allaahu`alayhi wa sallam went to Taaif but the residents of Taaif were found to be even more hostile. Every other tribe approached for that purpose had also refused to provide him shelter, protection and freedom to carry on his mission. Back in Makkah, plans to kill him or expel him were being made and pursued. This toughest time continued for three years until his migration to Madeenah.

During the second and third phases, which lasted in total of about nine years, the Qur-aanic discourses that were revealed had the eloquence of a swift current on the one hand and a fiery impact on the other. Although the style, the intensity, and the emphasis progressed in forcefulness step by step according to the criticality of the situation and to the circumstances of the movement, the message essentially remained similar. Believers were educated in their obligations to Allaah Subhaanahu wa Ta`aala, community building, moral purity, excellence in behaviour, and steadfastness. They were foretold about the success of their movement and frequently reminded of their rewards in Jannah (paradise). They were inculcated with the spirit of loyalty to the movement and fidelity to the mission so that they would bear the worst of the persecutions without responding in kind (violence) or in desperation. The non-believers, on the other hand, were invited to Allaah Subhaanahu wa Ta`aala by drawing their attention to the natural phenomena, rational arguments, and historical examples of the peoples and nations before them. Every question raised was answered, doubt logically addressed, and objection responded to. In addition to the rational appeal and gentle admonitions, they were strongly warned of the consequences of their behaviours in this world and in the Hereafter. They were told of the anger of Allaah Subhaanahu wa Ta`aala, reminded of the previously destroyed/punished nations and vividly informed of the horrors of Hell. The essential points were reiterated time and again in different styles and tones to increase the impact of the message.

The Soorahs of the Qur-aan revealed during 13 years of these first three phases of the Islamic movement in Makkah are called Makkan Soorahs.

Migration to Madeenah provided the movement an opportunity to collect its followers at one place and establish a small Islamic state where the Muslims were free to practice Islam and create a just and caring Islamic society. Thus through migration, the Kingdom of Allaah Subhaanahu wa Ta`aala was founded. The foundation of the state, however, posed its own challenges.

The well-established and powerful Arab leadership saw the new Muslim community as the beginning of the end of their hegemony. They perceived this little society of freedom and emancipation as a threat to the existence of their existing social order that was the source of their power and leadership. They brought armies after armies to crush and destroy the fledgling Islamic state. In addition, Muslims had to deal with the animosity of the Jews and Christians. They also had to deal with another new enemy in their own ranks. These were some of the inhabitants of Madeenah who instead of being part of the movement or explicitly opposing it, opted for hypocrisy and playing dirty games. Dealing with the intense onslaught of all these counter revolutionary forces, while at the same time continuously working on improving the quality of the society towards it goal of establishing the most excellent of the societies (the beautiful Kingdom of Allaah Subhaanahu wa Ta`aala), was an arduous task. Against all odds of its survival, the movement was successful within 10 years. By that time, the whole Arabian Peninsula had become part of the Islamic state and the Muslims had become a powerful force for global reformation.

During various phases of this 10-year period, like the previous 13 years of the Makkan period, the revelations from Allaah Subhaanahu wa Ta`aala fulfilled the guidance needs of the movement at every stage. Depending on the needs of the time, the revelations were made up of fiery oratories, royal decrees, scholarly teachings, reformatory analyses, affectionate coaching, terse warnings and inspirational discourses. They covered: The principles on which to build a social structure; the ways to construct a society and a state; the guidance on how to deal with the hypocrites, the disbelievers, and the People of the Book (the Jews and Christians); the rules of war and peace; the international law and external relations; the guidelines for establishing and keeping treaties; the social and economic policies; the penal code and family law; etc. In addition, Muslims were coached to excel in personal behaviour, and trained to become the leaders of the world. They were given reviews of their strengths and weaknesses; they were encouraged to put down their wealth and lives in the way of Allaah Subhaanahu wa Ta`aala; and they were coached in excellence whether winning, losing, failing, succeeding, prospering, suffering, in peace or in war. The admonition to all non-believers, be it Jews, Christians, hypocrites, idolaters, continued throughout. Every opportunity and every style was availed to invite them to Islam: Softly and tersely; through anecdotes and warnings; and, with rational as well as emotional appeals.

The Soorahs revealed during these 10 years in Madeenah are called Madani Soorahs.

The important point to note is that through every stage of the movement (hence, throughout the Qur-aan), the work on the development of the Islamic community continued concurrently with the invitation to non-Muslims and with removing the hurdles set up by them in the way of the Islamic movement.

Some of the commandments given for the development of the Islamic community were given in graduated stages. Thus, for the Muslims today, the familiarity with the order of revelation is important from another point of view as well; i.e., to identify the final applicable law for us.

Next: Special Qur`aanic Concepts

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Part 1: Prologue
Part 2: Approaching the Qur`aan

Part 3.1: Qur`aan is in the Language of the Quraish

Part 3.2: The Basic Rules of Grammar and Literature

Part 3.3: The Context is Crucial

Part-4: The Qur`aanic Guidance Must be Accepted as One Complete Package

Part-5: The Holy Qur`aan Explains Itself

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Note: The quotations of the Qur-aan provided in the above article is not a literal translation. Instead of literal translation, it gives interpretive meanings of the verses, along with their contextual details. Please remember that any translation of the Holy Qur-aan is in fact only an expression of the translator's understanding of the Word of Allaah Subhaanahu wa Ta`aala, and hence cannot be equated with the Qur-aan itself. Only the original Arabic text can be called the Holy Qur`aan.