Sequel: the "that you may have taqwa" pattern

The praise and thanks is for Allah who revealed the Book to take us out of darknesses into light.

In response to the last blog, the following evidences were raised to further understand the connection between taqwa and knowledge; which demonstrate a strong dependence of taqwa on knowledge:

• "And how can you have patience for what you do not encompass in knowledge?" [18:68]
• "...And fear Me, O you of understanding." [2:197]
• "...Only those fear Allah, from among His slaves, who have knowledge..." [35:28]

I formulated my own reflection on this (some of which I shared in the comments section of the last blog), but then I thought I'd see what the Qur'an itself says about how taqwa is gained in the first place. So I looked up the occasions through a search engine where Allah, the Subtle and Wise, has concluded a statement with "that you may gain taqwa." And I was pleasantly surprised by the results. It turns out that 5 out of the 6 occasions are in al-Baqarah itself.

And then, when I was mentioning the al-Baqarah taqwa-knowledge pattern to my father-in-law (who is a big-time lover of Islam, may Allah preserve him), he reminded me of such an obvious verse that had been left out of the last list:

Alif Laaaaaam Meeeeeem. This is the Book about which there is no doubt; a guidance for the muttaqeen. [2:1-2]

And what amazes me more is that there are two valid ways of reading this ayat, the second of which stresses "in it (fee hee) is guidance for the people of taqwa."

So we'll go through all the 6 verses and then I'll attempt to link this with other evidences to propose a hypothesis or "a pattern".

Disclaimer: I will be the first to say I'm not a scholar and I'm not issuing any fatwaas here. I am sharing with the others my findings in the hope that they will provide me with other pieces of the puzzle and they could fit this with those that are their own: "Do they not reflect upon the Qur'an; or are their upon their hearts locks." [47:24] This is by no means "the" correct opinion, the end of the story or my final position on this issue.

1. O mankind, worship your Lord, who created you and those before you, that you may have taqwa. The one who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know. [2:21-22]
2. And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], "Take what We have given you with determination and remember what is in it that perhaps you may have taqwa." [2:63]
3. And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may have taqwa. [2:179]
4. O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may may have taqwa. [2:183]
5. These are the limits [set by] Allah , so do not approach them. Thus does Allah make clear His ordinances to the people that they may have taqwa. [2:187]
6. And, [moreover], this is My path, which is straight, so follow it; and do not follow the [other] ways, for you will be separated from His way. This has He instructed you that you may have taqwa. [6:153]

In addition to this, recall one of the ayaat that we discussed in the comments to the last blog was the following which brings tazkiyaa (purification of the souls) after reciting the ayaat to the people and before teaching them the book and the wisdom (vis-a-vis 2:129 where tazkiyaa is in the end of the verse).

"Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know."[2:151]

So what is the reconciliation. The explanation I can offer based on these evidences, and Allah knows best, is as follows:

• There are two levels of knowledge: primary and secondory knowledge.
• Primary knowledge is the one that is referred to with the phrase in 2:151 as "reciting to you Our verses". This is the knowledge required for belief in the first place. By reciting the ayaat of Allah, the Messenger of Allah (may Allah pray for him and grant peace) convinces the people of the Oneness of Allah in Lordship, Divinity and establishes for them His perfection in Names and Attributes. It is for this reason that "those of understanding" are more likely to accept these signs: "Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding...and they give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]..." [3:190-191]
• Secondary knowledge is then what is being referred to in 2:151 as "teaching you the Book and wisdom", i.e. the detailed knowledge of the Shari'ah. We know from interpretations of scholars, such as Imam Shafi'i, that "wisdom" is even used to refer to the Sunnah of the Messenger of Allah (refer to [33:34]). So the secondary knowledge requires taqwa.
• Primary knowledge is one source of taqwa: as in the ayaat above - 2:197, 35:28, 2:21-22, 2:179. If the heart fears Allah and acts in a way to protect itself from His Anger and its ensuing consequences, then it has cured one of the diseases of its heart. Hence, attaining taqwa is a form of tazkiyatun-nafs.
• Reminding oneself of the Shari'ah [2:63, 187] and acting on it is a second source of taqwa: Even in 2:21, we are told worship Allah so that you may gain taqwa. Fasting is prescribed upon us so that we may attain taqwa. It is an excercise in building taqwa [2:183]. Of course, the Hajj is a difficult and patience-testing worship and its interesting that for this specific worship Allah tells us to take taqwa as a provision for the way. Interesting also is that Ramadan immediately precedes the season of Hajj!

So, in a nutshell, one set of knowledge leads to Imaan - the source of taqwa. Then starts the circle of taqwa leading to knowledge of worship --> worship leading to more taqwa --> more taqwa leading to more detailed knowledge: "until his hand becomes Allah's Hand..." and he "worships Allah as if he sees Him; for if he deosn't see him, then Allah sees him..." and Allah knows best.

wassalamu alaikum

The “Al-Baqarah Taqwa-Knowledge Pattern”‎

Al Hamdulillah. It’s a short one today - relying on the eloquence and brevity of the Qur’an. But some context is due.

By the Grace and Mercy of the Exalted, this last Friday the Tafseer circle at my university completed their commentary on Surat-ul-Baqarah. As a sort of reflection on the volumes of wisdom Allah has allowed us to be witness to, this blog presents “The Al-Baqarah Taqwa Knowledge Pattern” (© 2008 all rights reserved ;) ).

Recall that towards the end of al-Baqarah, Allah, the Subtle and Well-Acquainted, concludes the longest ayat in the whole of the Qur’an with words that can be translated as, “…And have taqwa of Allah. And Allah teaches you. And Allah is Knowing of all things” [al-Baqarah(2):282].

All the memorizers of the Qur’an out there will tell you: there is a stretch of ayaat in the second juzz (i.e. para or part) which have very similar (mutashaabih) endings to 2:282 above. They require extra attention so as not to be mixed up when committing to memory.

Now, as these are presented to you in compiled form, you should hopefully detect why 2:282 is quite appropriately the last in the series of these endings; and also why the translation of this ayah is revised below (any student of the Arabic language will tell you that the word form used here can be both past and present – its called fay’l mudaari’).

Your reflections on this phenomenon (even “anonymous” ones) is what I’m seeking – especially on what sort of “knowledge” is being highlighted:

N.B. Taqwa is not only "fear": This is more than just fearing something (khawf or khashyat). In taqwa, you fear it and you protect yourself by bringing some sort of barrier between you and it. Thus Allah, how Perfect is He, says, “…garments that taqeequm (protect you) from heat and garments that taqeequm from your [enemy in] battle…” [an-Nahl(16):81]. So having taqwa may be better translated as “be cautious of and protect yourself from”. It is not only a feeling but an action. And it need not only be used with respect to Allah: "...have taqwa of the world and [especially] have taqwa of women...” [Sahih Muslim #36.6606].

• …And have taqwa of Allah that you may succeed. [#189]

• …And have taqwa of Allah and know that Allah is with those who have taqwa of Him. [#194]

• …And have taqwa of Allah and know that Allah is severe in penalty. [#196]

• …And take provisions, but indeed, the best provision is taqwa. And have taqwa of Me, Ya ulil albaab [O you of understanding]. [#197]

• …And have taqwa of Allah and know that unto Him you will be gathered. [#203]

• …And when it is said to him, "Have taqwa of Allah ," pride in the sin takes hold of him…[#206]

• …And have taqwa of Allah and know that you will meet Him... [#207]

• …And have taqwa of Allah and know that Allah is, of all things, Knowing. [#231]

• …And have taqwa of Allah and know that Allah is, of what you do, Seeing. [#233]

• … And have taqwa of Allah and Allah will teach you. And Allah is, of all things, Knowing . [#282]

Wa sallallahu wasallama ‘alan-nabi; wassalaamu 'alainaa wa ‘alaa 'ibaadillahissaaleheen.

My "Story" on Sources of Learning

[Note: This blog has been edited quite a lot since its first publishing 12 hours ago to iron out mistakes]

The Infinitely Merciful (ar-Rahmaan) stated in His Clear Book:

"And thus We have tried some of them through others that the disbelievers might say, 'Is it these whom Allah has favored among us?' Is not Allah most knowing of those who are grateful?" [al-An'aam(6):53]

and similarly with another wisdom : "...And We have made some of you as trial for others - will you have patience? And ever is your Lord, Seeing." [Furqan(25):20]

As promised in the last blog, insha'Allah I would try to share with you my intentions in choice and arrangement of citations from the last blog.

I start my 21 points with the most obvious moving on to perhaps the more subtle ones - its the way the argument builds:

1. Knowledge is any claim supported by a truth or fact - something that does not have truth-based evidence is an assumption at best and a falsification at worst.

And if you obey the majority of those upon the earth, they will mislead you from the way of Allah . They follow not except assumption, and they are not but falsifying. [al-An'aam(6):116]

…Say, "Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying" [al-An'aam(6):148].

2. Following assumptions has not been praised by the Wise Qur'an. Following something just because the majority are doing it is also not considered praiseworthy (where does that put democracy?).

3. Religion (including teaching it) has to be based on knowledge, which means truth-based evidences including the witnessed and what is reported by reliable witnesses (e.g. Allah and His Messenger); as much as possible. Here, I add some additional verses:

Say, "This is my way; I invite to Allah with insight, I and those who follow me..." [Yusuf(12):108]

And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned. [17:36]

4. Anyone who guides you with truth is more worthier of being followed than one who is not guided unless someone else provides him with guidance.

5. Two very important supporting verses I neglected to include (and perhaps the list was already overwhelming earlier):

• And among those We created is a community which guides by truth and thereby establishes justice. [7:181]
• And the word of your Lord has been fulfilled in truth and in justice...[6:115]

6. Based on #5 in addition to truth, justice is required. A person may give you the truth, but is he giving you the whole truth? Is he giving more weight to certain evidences and less weight to others?

7. It is impractical to expect you will get the whole truth from one person, group, sect, school of thought, set of scholars; at this time [al-Mu`minoon(23):53] But the people divided their religion among them into sects - each faction, in what it has, rejoicing.

8. It was the way of the People of the Book to say: "Don't trust anyone except those who follow your religion." [3:73] Allah tested the Jews especially by providing them access to His Word from a source which they looked down upon (recall my opening verses).

9. In stark contrast to the People of the Book, the way of the Messenger (O Allah! pray for this noble guide and grant him peace) would not prevent the Companions (may Allah be pleased with them) from listening to the tafseer of the People of the Book. In fact he encouraged them to pass the knowledge on. Such was the concern for not loosing something that may have truth contained in it.

10. So when something is potentially a source of knowledge; it is an Islamic source of learning: but don't affirm it and don't deny it - but learn it so as not to throw the baby out with the bath water.

11. Some quote the salaf saying that we should avoid the innovators: this is when the innovators are in a minority and listening to them has the chance of lending credibility - cf. ibn Taymiyah fatwa on when to boycott a people. Also, there are callers to innovation with whom a different treatment is required so as not to encourage their da'wah - but still you can't deny a truth from them when it comes to you.

12. We should expect that where knowledge is involved, Allah will test us for biases by providing us with unlikely sources: are we sincere in seeking the truth for the truths sake and so that justice is established?

13. Shoaib (peace be upon him) was given an eloquent argument when his people turned the question around to ask him (paraphrasing) who are you to tell us off? This is from 11:88-89:

• "I am upon clear evidence".
• I only intend for better society as much as I can - I do not intend to or desire to go against what I'm asking you to do. "...I only intend reform as much as I am able. And my success is not but through Allah..."
• Besides: you should be more worried about the implications about what I'm telling you being true or false - don't let the fact that I'm telling them to you get in the way (fair inferrences?). “And O my people, let not [your] dissension from me cause you to be struck by that similar to what struck the people of Noah or the people of Hud..."

14. If Muslims are divided (beyond a difference of opinion), it is not based on correct Islamic evidence - it is based on jealousy, injustice, pride, and the like; how otherwise can the Messenger (may Allah pray for him and grant peace) say, "I left you upon the clear white. It's night is like its day. None leaves it except he is destroyed"? (Authenticated - famous and well-accepted across the schools - not in the Sahihayn but don't have time here to dig up the ref.) One pointer to injustice, pride, jealousy tends to be when one has not looked at the other's scholars arguments except the ones their own scholars cite, or the other's weakest proponent cites.

15. #16 does not mean stop gaining knowledge from one - it means also look in other places also to join the jigsaw. The people of the book were not abandoned even though the Messenger of Allah came with the final Message - so what about the innovators in our religion?

16. When is a difference of opinion is turning into a division: the verse literally says: "and settle whatever is between you." [8:1] (Cf. Tafsir of this verse) Aside: Me and my teacher in Manchester have a friendly "back-and-forth" on the issue of fixing of the maqasid-ush-shari'ah by later scholars at 5 (or was it 6?); this verse is one of my proofs to him that Muslim brotherhood is a maqsad of the shari'ah in and of itself (after protection of the religion and life)... and no it hasn't come between us!

17. In the absence of any other proof, [8:1] also makes it obligatory to settle all differences of opinion and is delivered in a very commanding tone: "Fear Allah!...." Add to this [49:10]. If someone says division (tafarqah) has been hated and differences (ikhtalaf) should not be stamped out then read this: [2:253] If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed (ikhtalafoo),...

18. Implication for knowledge-seeker: it's not going to happen by only listening to one side of the story.

19. [4:59] tells us that the default includes obeying "those in authority among you". All ASWJ schools seem to accept this includes the scholars who are the authority in religion. But if differences arise the command is to "return" differences of opinions to Qur'an and Sunnah - the scholars are not mentioned here as independent criteria. Other places [4:83] still indicate an arbitration role for "those in authority" on issues of peace and security. Of the Leaders in our Scholars, Imam Shafii, has used this verse to prove that if there is ijmaa' it is enough of a proof to be followed. A follow-on from that is: if there is no ijmaa' then it has to be proofs from Qur'an and Sunnah only. "This is good and the best actualisation (of your Iman in Allah and the Messenger)." (My interpretation).

20. Generally, so long as anybody passes on any hadith reliably - he doesn't have to be a faqih - he has a license to do that especially where people are more 'aqalmand' (urdu word) than him and his hadith should be accepted by scholars in deriving rulings.

21. The double-edged sword - the Shaytaan hadith: Read with care: (i) of course you accept the statement of Allah, or any truth, even if a Lying Shaytaan (note capital 'L') tells it to you (ii) you do not affirm - you do not deny its import (iii) Abu Hurayrah (RA) let him go knowing that it could be untrue (the way he mentioned his doubt about the story) - look how much he valued the possibility of learning the truth (iv) (the other side of this sword) you must expect his intentions in telling you this will be questionable - be on guard to intentions but don't deny learning: "He spoke the truth even though he is a major liar." [Note revision of stated source of the hadith in original blog.]

22. [A later addition] The verse 4:115 provides the evidence that if anyone follows a way that is "other than the way of the believers" in addition to being against the Messenger; then he is threatened with severe punishment. So a "source of learning" should not be followed in matters where they depart from the "way of the believers" as a whole, i.e. knowledge can not go against the ijmaa' of the Sahabah. This verse is the main evidence of Imam Shafii for ijmaa from the Qur'an.

Summary

• Be prepared to find the truth in the most unlikely of places - that's life;
• If there is a likelihood of truth to be in a source - that is a source of learning - but not a source of knowledge or conclusive fataawa(which is fact not assumptions);
• Don't be afraid of learning the Qur'an and Sunnah - if you can't issue fataawa, you can always educate a faqeeh.
• Justice with the truth is what leads to actionable knowledge and judgements.

If anything good has issued, it's from ar-Rahmaan; any errors, injustices and pride I was unable to hold back - that's me and my succombing to the whispers...

...don't just forgive me! Correct whats between you and me! Wassalamu alaikum.

Who is an acceptable source for learning?

The Exalted in Might and Forgiving said, “Only those fear Allah, from amongst His slaves, who have knowledge” [Fatir(35):28].

No matter how long you’ve been in the field of seeking knowledge, at whatever time after the Companions, one is always confronted with the question of trustworthiness. People are always asking, “Should I take knowledge from so-and-so?”

And quite rightly so. The Messenger of Allah (may Allah send prayers upon him and grant peace) did say, “Then keep away from every one of those sects even if you have to bite upon the root of a tree until death overtakes you in that condition.” (Bukhari‎, ‎English‎ trans.,‎ ‎‎[‎vol‎.‎‎4‎‎ ‎no‎.‎‎8‎‎0‎‎3‎‎] ‎and‎ ‎‎[‎vol‎.‎‎9‎‎ ‎no‎.‎‎2‎‎0‎‎6‎‎]‎‎, ‎Muslim‎ ‎‎[‎no‎.‎‎4‎‎5‎‎5‎‎3‎‎]‎). But then how to get knowledge?

A line that I can never forget was that of a bro. who had been part of the Islamic Society for a year (back in Manchester Uni). We were out for a kobeda when he said to me, “So brother: what are you?” I replied, knowing deep down what he was trying to get at, “A Muslim?”

He said, “Yes, yes, I know – but what are you ‘from the inside’?” We laughed then, but it really summed up for me the state we’re in.

It seems that as soon as you get a bit deeper into Islam you’re hit with the issue of deciding between groups. So the neutral guy is asking, “Is this guy really going to give me true Islam? Or will he be coloured by his allegiance to his ‘school of thought’/ ‘party’/ ‘group’/ ‘charity organization’/ ‘da’wah organization’/ ‘mosque’/ ‘the scholars’, etc. Even worse, does he think he is Allah’s gift to mankind and the best independent thinker that has ever been born? Will he have the capacity to be fair and accept counter-arguments which carry weight on their merit, or will he tow the “party-line” knowing inside he doesn’t have a clue?

Then there is the flip-side: me - myself. Do I have the capacity to judge the truth in his argument? And many, on this count, go into following an accepted school of thought (i.e. taqleed), conceding that they don’t know all the answers and don’t want to end up astray because they took the liberty to pick-and-mix.

My objective here is not to discuss whether taqleed is good or bad. No.

I am just a “vehicle for insights”; a term found in the hadith of the Messenger of Allah (may Allah send prayers upon him and grant peace) - I quote it later down.

What I want to share with you are some Qur’anic verses and Authentic Hadith and simply pose the question: What is knowledge? And then what is an acceptable source of knowledge?
Indeed, I do have some of my own thoughts about these things. But I will leave that, Allah willing, to the next blog along with the question: am I right or am I mistaken? I may be relating what is true – but have I been just?
To proceed: Allah’s Book contains the following verses:

And if you obey the majority of those upon the earth, they will mislead you from the way of Allah . They follow not except assumption, and they are not but falsifying. [al-An'aam(6):116]

…Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful" [al-An'aam(6):143].

...Then who is more unjust than one who invents a lie about Allah to mislead the people by other than knowledge? Indeed, Allah does not guide the wrongdoing people” [al-An'aam(6):144].
…Say, "Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying" [al-An'aam(6):148].

For that is Allah , your Lord, the Truth. And what can be beyond truth except error? So how are you averted? [Yunus(10):32].

Say, "Are there of your 'partners' any who guides to the truth?" Say, " Allah guides to the truth. So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided? Then what is [wrong] with you - how do you judge?" And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do. [Yunus(10):35-36]

[The People of the Book say,] “And do not trust except those who follow your religion.” Say, “Indeed, the guidance is the guidance of Allah. [Do you fear] perhaps one is given the like of what you have been given or that they would [thereby] argue with you before your Lord?” Say, “Indeed, the bounty is in the Hand of Allah – He grants it to whom He wills. And Allah is all-Encompassing and Wise” [Aal-e-Imran(3):73].

[Sho’aib] said, "O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him... ? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah . Upon him I have relied, and to Him I return.

“And O my people, let not [your] dissension from me cause you to be struck by that similar to what struck the people of Noah or the people of Hud or the people of Salih. And the people of Lot are not from you far away.” [Hud(11):88-89]

And they did not become divided until after knowledge had come to them - out of jealous animosity between themselves…[Ash-Shura(42):14 and other places].

They ask you, [O Muhammad], about the bounties [of war]. Say, "The [decision concerning] bounties is for Allah and the Messenger." So fear Allah and amend that which is between you and obey Allah and His Messenger, if you should be believers [al-Anfaal(8):1].

O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result [an-Nisaa`(4):59].

And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination [an-Nisaa`(4):115].


There are then some ahaadith that are generally accepted as authentic:

“Spread from me even if it is an Ayah. And narrate from the Bani Isra`eel, and there is no problem with that. And whoever attributes a lie to me intentionally, then let him choose his place from the Hellfire.” [Bukhari, Ahmed, Tirmidhi]

We have from Abu Hurairah, may Allah be pleased with him, the People of the Book used to recite the Torah in the ‘Ibraani language, and they used to make tafseer of it for the People of Islam. So the Messenger of Allah, may Allah send prayers upon him and grant peace, “Do not affirm the People of the Book and do not belie them, and say, ‘We believe in Allah and what was revealed to us [and what was revealed to Ibrahim…]’ the verse [al-Baqarah(2):136]. [Bukhari]

The Hadith about the prisoner of Abu Hurairah (may Allah be pleased with him) ends with the following: “…Then I let him go. The next morning the Messenger of Allah, may Allah send prayers upon him and grant peace, ‘What did your prisoner do yesterday?’ I said, ‘O Messenger of Allah, he claimed he would teach me some words by which Allah would benefit me so I let him go.’ He said, ‘What were they?’ I said, ‘He told me that when you retire to your bed, then recite the ayat-ul-kursi from its start to the end of the verse Allahu laa Ilaaha illaa Huwa al-Hayyul Qayyum. And he told me that there will not cease to be a guardian over you and no Satan will not come near you until you wake up in the morning…and the Messenger of Allah (may Allah send prayers upon him and grant peace) said, ‘He told you the truth while he is a liar. That was a Satan.’ [Bukhari records ta'leeqan (incomplete chain) but in Fathul-Bari, ibn Hajar mentions that an-Nasa'i, al-Ismaa'ili and Abu Nu'aim have completed its chain from various ways - also al-Albaani declares it saheeh]

In the Khutbah in the Farewell Hajj, the Messenger of Allah (may Allah send prayers upon him and grant peace) stated, “Indeed, the present should inform the absent for it may be that some to whom it reaches are more insightful regarding it than those who actually hear it” [Wording from Bukhari, a mutawatir hadith].

“May Allah make radiant the face of a man who hears my statement then he understands it and memorizes it and spreads it, for he may be a carrier of an insight to one who has more understanding than him.” [Tirmidhi, Abu Dawood, Nasai, ibn Majah, Ahmed, Darimi]

“[Upon you is be truthful.] Indeed, the truth leads to Paradise and a man tells the truth until he becomes a Siddeeq; and indeed falsehood leads to transgression, and indeed transgression leads to the Fire, and a man speaks falsely until he is written with Allah as a Kadhdhaab.” [Bukhari, Muslim, Tirmidhi and similar in ibn Majah and Ahmed]

My 'story' that ties these evidences together insha'Allah in a later blog - I'll welcome your inferences in the meanwhile as thinking about something before hearing an answer will insha'Allah be better. Even the Allah, the Mighty and Wise, waited for things to settle in the hearts by revealing the Qur'an over time.