The talk is still to the community in Medina when the Aws and the Khazraj were about to quarrel as a result of the Jews’ action to entrap them.

In the holy Qur’an, when we talk about the reasons for revelation, the moral lies in the general meaning, not in the specific reason and the Qur’an was revealed in portions to the Messenger of Allah (saws),  over twenty-three years, and there are reasons for revelation, but the question here is: Does the words of Allah (swt) meet the same standards as human speech?

The problem is that most people do not differentiate between the words of Allah (swt) and the words of humans, the Messenger (saws) said:

“The superiority of Allah (swt)’s words over all other words is like Allah (swt)’s superiority over His creatures.”

Allah (swt) is strong and you are strong, Allah (swt) is rich and you are rich, Allah (swt) is alive and you are alive, but you are alive and then you die, rich but poverty may occur to you, strong but weakness, sickness and old age may occur to you, you are in a world of change, but Allah (swt) does not change.

You have to attribute the action to the actor, for when the speaker is Allah (swt) the standards of speech are different from that of the worldly speech. Allah’s words conclude all times, the holy Qur’an was revealed in portions, but before its revelation, wasn’t it complete in the Preserved Tablet, as we read it now?! Its revelation was not in the same order as it is now in the Qur’an, but in the Preserved Tablet, it is like this, starting from Surah Al-Fatihah and ending with Surah Al-Nass.

When Allah (swt) wanted to strength the heart of the Prophet (saws), and the human beings, He made accidents and temporal causes appropriate to what will send down; because He is the doer, and we absolutely believe in that:

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ (22) لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

{No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being – indeed that, for Allah, is easy –(22)   In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful (23)} -[Al-Hadid: 22-23].

The general meaning means that His words (swt), apply to all times, in all conditions and in all places, so a person may not pretend to be  civilized and liberated so say: There are verses that are not suitable for our time, times have changed, and circumstances have changed!! This is not true. There is a specificity of reason, and a generality of the meaning. Hence, when Allah (swt) says:

وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَاءهُمُ الْبَيِّنَاتُ {And do not be like the ones who became divided and differed after the clear proofs had come to them.}: The speech is directed to certain people, at the same time, it is for us, so do not be like those who separated after knowledge as the Jews did, and as the previous nations did.

الْبَيِّنَاتُ {the clear proofs}: The heavenly books that the messengers and prophets, peace be upon them, brought.

وَأُوْلَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ  {And those will have a great punishment}: They will have a great punishment on the Day of Resurrection, the Day the people will be brought to account.