Towards Understanding the Qur'an. Sayyid Abul A'la Mawdudi
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and entrust it in one piece to Muhammad (peace be on him) so that he could spread its message and call people to adopt an attitude to life consonant with its teachings. Nor is the Qur’an one of those books which discusses their subjects and main themes in the conventional manner. Its arrangement differs from that of ordinary books, and its style is correspondingly different. The nature of this Book is that God chose a man in Makkah to serve as His Messenger and asked him to preach His message, starting in his own city (Makkah) and with his own tribe (Quraysh). At this initial stage, instructions were confined to what was necessary at this particular juncture of the mission. Three themes in particular stand out:
1. Directives were given to the Prophet (peace be on him) on how he should prepare himself for his great mission and how he should begin working for the fulfilment of his task.
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2. A fundamental knowledge of reality was furnished and misconceptions commonly held by people in that regard – misconceptions which gave rise to wrong orientation in life – were removed.
3. People were exhorted to adopt the right attitude toward life. Moreover, the Qur’an also elucidated those fundamental principles which, if followed, lead to man’s success and happiness.
In keeping with the character of the mission at this stage the early revelations generally consisted of short verses, couched in language of uncommon grace and power, and clothed in a literary style suited to the taste and temperament of the people to whom they were originally addressed, and whose hearts they were meant to penetrate. The rhythm, melody and vitality of these verses drew rapt attention, and such was their stylistic grace and charm that people began to recite them involuntarily.
The local colour of these early messages is conspicuous, for while the truths they contained were universal, the arguments and illustrations used to elucidate them were drawn from the immediate environment familiar to the first listeners. Allusions were made to their history and traditions and to the visible traces of the past which had crept into the beliefs, and into the moral and social life of Arabia. All this was calculated to enhance the appeal the message held for its immediate audience. This early stage lasted for four or five years, during which period the following reactions to the Prophet’s message manifested themselves:
1. A few people responded to the call and agreed to join the ummah (community) committed, of its own volition, to submit to the Will of God.
2. Many people reacted with hostility, either from out of ignorance or egotism, or because of chauvinistic attachment to the way of life of their forefathers.
3. The call of the Prophet, however, did not remain confined to Makkah or to the Quraysh. It began to meet with
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favourable response beyond the borders of that city and among other tribes.
The next stage of the mission was marked by a hard, vigorous struggle between the Islamic movement and the age-old Ignorance4 (Jahiliyah) of Arabia. Not only were the Makkans and the Quraysh bent upon preserving their inherited way of life, they were also firmly resolved to suppress the new movement by force. They stopped at nothing in the pursuit of this objective. They resorted to false propaganda; they spread doubt and suspicion and used subtle, malicious insinuations to sow distrust in people’s minds. They tried to prevent people from listening to the message of the Prophet. They perpetrated savage cruelties on those who embraced Islam. They subjected them to economic and social boycott, and persecuted them to such an extent that on two occasions a number of them were forced to leave home and emigrate to Abyssinia, and finally they had to emigrate en masse to Madinah.
In spite of this strong and growing resistance and opposition, the Islamic movement continued to spread. There was hardly a family left in Makkah one of whose members at least had not embraced Islam. Indeed, the violence and bitterness of the enemies of Islam was due to the fact that their own kith and kin – brothers, nephews, sons, daughters, sisters, brothers-in-law and so on – had not only embraced Islam, but were even ready to sacrifice their lives for its sake. Their resistance, therefore, brought them into conflict with their own nearest and dearest. Moreover, those who had forsaken the age-old Ignorance of Arabia included many who were outstanding members of their Society. After embracing Islam, they became so remarkable for their moral uprightness, their
4 The author uses the term “Ignorance” (Jahiliyah) to denote all those world- views and ways of life which are based on the rejection or disregard of the heavenly guidance which is communicated to mankind through the Prophets and Messengers of God; the attitude of treating human life – either wholly or partly – as independent of the directives revealed by God. For this see the writings of the author, especially Islam and Ignorance (Lahore: 1976), and A Short History of the Revivalist Movements in Islam, tr. al-Ash[ari, III edition (Lahore: 1976). – Ed.
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veracity and their purity of character that the world could hardly fail to notice the superiority of the message which was attracting people of such qualities.
During the Prophet’s long and arduous struggle God continued to inspire him with revelations possessing at once the smooth, natural flow of a river, the violent force of a flood and the overpowering effect of a fierce fire. These messages instructed the believers in their basic duties, inculcated in them a sense of community and belonging, exhorted them to piety, moral excellence and purity of character, taught them how to preach the true faith, sustained their spirit by promises of success and Paradise in the Hereafter, aroused them to struggle in the cause of God with patience, fortitude and high spirits, and filled their hearts with such zeal and enthusiasm that they were prepared to endure every sacrifice, brave every hardship and face every adversity.
At the same time, those either bent on opposition, or who had deviated from the right way, or who had immersed themselves in frivolity and wickedness, were warned by having their attentions called to the tragic ends of nations with whose fates they were familiar. They were asked to draw lessons from the ruins of those localities through which they passed every day in the course of their wanderings. Evidence for the unity of God and for the existence of the After-life was pointed to in signs visible to their own eyes and within the range of their ordinary experience. The weaknesses inherent in polytheism, the vanity of man’s ambition to become independent even of God, the folly of denying the After-life, the perversity of blind adherence to the ways of one’s ancestors regardless of right or wrong, were all fully elucidated with the help of arguments cogent enough to penetrate the minds and hearts of the audience.
Moreover, every misgiving was removed, a reasonable answer was provided to every objection, all confusion and perplexity was cleared up, and Ignorance was besieged from all sides till its irrationality was totally exposed. Along with all this went the warning of the wrath of God. The people were reminded of the horrors of Doomsday and the tormenting punishment of Hell. They were also censured for their moral corruption, for their erroneous
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ways of life, for their clinging to the ways of Ignorance, for their opposition to Truth and their persecution of the believers. Furthermore, these messages enunciated those fundamental principles of morality and collective life on which all sound and healthy civilizations enjoying God’s approval had always rested.
This stage was unfolded in several phases. In each phase, the preaching of the message assumed ever-wider proportions, as the struggle for the cause of Islam and opposition to it became increasingly intense and severe, and as the believers encountered people of varying outlooks and beliefs. All these factors had the effect of increasing the variety of the topics treated in the messages revealed during this period. Such, in brief, was the situation forming the background to the Makkan surahs of the Qur’an.
[ V ]
For thirteen years the Islamic movement strove in Makkah. It then obtained, in Madinah, a haven of refuge in which to concentrate its followers and its strength. The Prophet’s movement now entered its third stage.