Gradual approach in legislation: Its reality and wisdom: Firstly, its reality

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gradual approach in legislation: its reality and wisdom:
firstly, its reality:
amongst the manifestations of the mercy of our prophet muhammad, peace and blessings be upon him, is that he used not to force people to comply with the rulings of religion all at once. however, he adopted the principle of gradual approach for he was the one who said: “be easy going and not harsh, give glad tidings and do not put people off.”[1]
amongst the other manifestations of mercy in the islamic religion is adopting a gradual approach in legislation. this principle was applied in many of the rulings especially in the prohibited matters such as alcohol, riba (interests, usury, etc.) especially to prepare souls and secure responses for its rulings. this is really a mercy from the legislator. gradual approach in legislation is one of the means of curing and reforming the society.
as for the gradual approach in disclosing a reality of a ruling, it starts by making a gesture so that the intelligent individuals may get it. then it went on explaining what will be about to be revealed. then the ruling issues the decisive intended meaning. riba and alcohol were prohibited in this careful and deliberate way. quran does not have in any way a text that permits alcohol or riba.
secondly, its wisdom:
the wisdom behind this gradual approach in legislation is to prepare souls to accept the rulings of allaah the almighty andeliminate slowly the awful habits that are rooted deeply in souls; especially, the inherited habits throughout many centuries. it is a way of making things easy for the people, being in conformity with the human nature that entails adopting a gradual approach to change and upgrade it to the best level. also, this gradual approach in legislation befits the approach of change in general because the conditions of societies cannot be changed to be in conformity with religion except by a gradual approach.
[1] it is saheeh (authentic) hadeeth reported by al-bukhaari (5/108) and muslim (3/1359) no, (1733).
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