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Ulm-ul-Qur’an

An Introduction to the Science of the Qur’an

(How to Study and Understand the Quran)

By:

Dr. Hasanuddin Ahmed, I.A.S.

CHAPTER – 6

ILMU ASBABI NUZULIL QUR’AN

THE OCCASION OF REVELATIONS

One important branch of the study of the Qur’an is knowledge about the situation, circumstances or conditions, in which a particular passage of the Qur'an was revealed. The back‑ground of the Qur'anic revelation i.e., `occasions of revelation' were recorded as a necessary aid to determine the correct meaning of the Qur'an. The Muslim scholars ascertained for almost every passage the circumstances under which it had been revealed and produced sizable body of literature on these ‘asbab al‑nuzul', causes of the revelation. In Arabic it is called 'ma'rif' asbab al nuzul'. It is the knowledge about particular events that are related to the revelation of particular ayah or ayaat of the Qur'an. It is to relate the ayaat to the period of revelation and the background against which they were revealed. Therefore, where a certain ayah of the Qur'an was revealed, in response to a question asked to the Prophet, by the Prophet or in relation to a particular incident such reference, in terminology, is called 'context of revelation'. In other words context of revelation is the cause of revelation. According to this definition occasion of revelation is restricted to certain incident; and as such the definition of 'the context of revelation' becomes limited. As‑Suyuti (1445 ‑ 1504) remarks in his Al‑Itqan fi Uloom il‑Qur'an (the mastery of the sciences of the Qur’an): "One should not consider the particular cause or the single unique fact, that brought about the revelation of a certain Surah or ayah. One should rather pay attention to the general applicability of the wording of the Qur'an." It is however, not proper to restrict the eternal teachings of the Qur'an with a particular incident. Wider definition is therefore, of great significance.

The significance of 'asbab al nuzul' deserves special consideration and its importance cannot be denied. From statements linking the revelation of particular ayaat to specific events or individuals, a chronological profile of the Qur'an could be easily constructed.

The extent to which ‘asbab al‑nuzul' is exegetical is clear from the frequency of the claim that no assistance is greater for understanding the Qur'an than a knowledge of when and in what circumstances its ayaat were revealed. Such claim is rather exaggerated.

However, taking a liberal view in the matter is quite necessary. Although the Qur'an was revealed at a particular time in history and in a particular society, the application of its teachings is eternal and universal. A rigid and narrow view in the matter may perhaps amount to permanently connecting the teachings of the Qur'an with small situations which were `asbab' (reason of the revelation).

The study of 'the context of revelation' is also referred to in various traditions for example, translation of ayah 115 of the Surah Al Baqarah, is as follows: " To Allah belongs the east and the west. Whichever way you turn, there is the face of Allah. He is omnipresent and All‑Knowing". (Qur’an 2: 115)

It is reported regarding this ayah that when the Qibla (i.e., the direction for offering prayer) was shifted to Ka'aba from Baitul Maqdis, this ayah was revealed.

Sometimes context of revelation can also be found with reference to the circumstances. For example according to one report when a dispute regarding the use of water for irrigation of the field arose between Zubair and one ‘Ansari’, the matter was brought before the holy Prophet for decision. The holy Prophet told Abdullah bin Zubair, thus “After irrigating your fields turn the water towards your neighbour”. The Ansari was not happy with this decision and agitated stating "since Zubair is your cousin you have favoured him and given this decision". This aggrieved the holy Prophet. Abdullah bin Zubair reports that the following ayah relating to this incident was revealed:

" But they will not – by your Lord – they will not be true believers until they seek your arbitration in their disputes. Then they will not doubt the justice of your verdicts and will submit to you entirely." (Qur’an 4: 65)

Sometimes the internal evidence of the ayah itself would help determining the context of revelation. For example once the holy Prophet was invited by one of his companions, where he led the afternoon prayers. After completing two raka’ts when he entered the third one, the following ayah was revealed:

" Indeed, We see you look repeatedly towards heaven. We will make you turn towards Qibla that will please you. So turn your face towards the Sacred Mosque: wherever you are, turn your faces to it." (Qur’an 2: 144)

The holy Prophet offered his prayers for about 16 to 17 months after his migration to Medina, turning his face towards Baitul Maqdis. Then he was ordered to face towards Ka'aba for offering prayers. Therefore, the context of revelation can be determined from the internal evidence of the ayah itself.

If any incidence relating to a particular ayah is known then with the help of the context of such revelation the meaning and message of the ayah could be easily understood. Therefore, should there be any difficulty in understanding the meaning of any ayah then it could be easy to know it with reference to the occasion of revelation.

Basically in order to understand the Qur'an correctly the knowledge of Arabic grammar, the spirit of the Qur'an and the reliable prophetic traditions would be sufficient. Sometimes however, dictionary meaning and explanations alone would not be helpful to know the meaning inherent in its context. In such cases the study of the context of revelation would perhaps be helpful.

The information regarding 'asbab al nuzul' is a part of 'hadith' literature: It is mostly reported through the Companions of the Prophet who were present at the time of revelation. As in the case of 'hadith literature there are two kinds of reports on 'asbab al nuzul' : definite reports and probable reports.

In case of the definite reports there are clear references to the relevant ayaat. In such cases a reporter of a tradition positively indicates that the context of the revelation of a particular ayah was a question which was put to the holy Prophet, such question would be considered as context of revelation of that particular ayah. As against this, in case of the probable reports the narrator does not indicate that the incident reported is the occasion of nuzul but suggests this probability. In such cases the particular incident cannot necessarily be treated as 'sabab nuzul'. The occasion of revelation of certain Qur'anic ayaat is not finally determined. There may be a difference between the reports of two or more companions where one may claim that a particular incident was the context of a particular ayah whereas the other companion may describe such incident as only a simple occurrence not necessarily connected with any ayah. In case of such a difference of opinion, the report of that companion would be relied upon who reported with confidence and finality and where two or more companions report with confidence and finality then the words used in the ayah would be kept in mind to prefer that incidence towards which the words of the ayah tend to indicate. Only such reports which are definite authentic and fully reliable are to be considered. For this purpose the same method of scrutiny is to be adopted as in the case of 'hadith'. In case of 'asbab nuzul' however, an additional condition is also necessary: The person who reports the occasion should have been present at the time of the revelation. "Reports from tabi'un only, not going back to the Prophet and his Companions are to be considered weak ‘da'if’. Hence one cannot accept the mere opinion of writers or people that such and such verse might have been revealed on such and such occasion. Rather one needs to know exactly who related this incident. Whether he himself was present, and who transmitted it to us."1

If between the two reports it is not possible to prefer one over the other by the above method, then the Islamic scholars try to bring about harmonious construction of both the reports to resolve mutual difference.

Reports regarding 'asbab al nuzul' are sometimes contradictory and conflicting: two altogether different events or occasions are connected with one particular message of the Qur'an. For example the rendering of the last three ayaat of Surah Nahl (16) is as follows:

"And if you punish, let your punishment be proportionate to the wrong that has been done to you: But if you show patience, that is indeed the best (course) for those who are patient."

"And do thou be patient, for the patience is but with the help from Allah: nor grieve over them: And distress not thyself because of their plots".

"For Allah is with those who restrain themselves, And those who do good". (Qur’an 16: 126 ‑ 128)

According to one tradition this passage was revealed at the battle of Uhad when Hamza bin 'Abdul Muttalib was killed and his body was mutilated. The Prophet is reported to have reacted saying: " I will mutilate the bodies of seventy persons in retaliation."

According to another tradition the passage was revealed on the day of victory of Makkah.

Some scholars felt that it was neither possible to give preference to any of the two traditions nor to reconcile both the traditions. They have ventured to accept both the contradictory reports and drew an inference that the above ayaat were revealed twice:

"It would have to be accepted perforce, that this passage was revealed twice, once at the battle of Uhad and second time on the occasion of victory of Makkah"1

Accepting two conflicting traditions and supposing that the passage was revealed twice is perhaps not correct. Had the passage been actually revealed twice both of them would surely have been found in the Qur'an. This exactly happened in case of several ayaat of the Qur'an which were separately revealed from two to thirty one times and all of them are found in the Qur'an.

Moreover on further scrutiny preference could have been given to one of the two traditions. To give preference to one tradition and to reject the other, one point deserve consideration. It is most unlikely and unbelievable that the Prophet intended to mutilate the bodies of seventy persons in retaliation.

Several messages and one occasion

Similarly several revelations are connected with one particular occasion.

For example according to Al‑Hakim and Tirmidhi in response to the question of Ummul Muminin Umme Salma as to whether and if so why only men had been preferred to in the Qur’an as rewarded, the following three passages of the Qur'an were revealed:

"Be not like those who are divided amongst themselves and fall into disputations after receiving clear signs: For them is dreadful chastisement." (Qur’an 3: 105)

"And in no wise covet those things in which Allah has bestowed His gifts more freely on some of you than on others: to men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah has full knowledge of all things." (Qur’an 4: 32)

"For Muslim men and women, for believing men and women, for devout men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's remembrance, for them has Allah prepared forgiveness and great reward." (Qur’an 33: 35)

Zarkashi in Al‑Burhan‑Fi‑Uloom‑il‑Qur’an said, thus “period is a condition for the determination of the context of revelation and not for the relevance of the meaning”. The expert commentators of the Qur'an have determined the rule that the generality of words would be relied upon and not the particular incidence as context of revelation i.e. connecting an ayah with a particular context of revelation is not correct. When the usury was forbidden, Banu‑Mughaira was indebted to Banu‑Amar and Banu‑Amar told Banu‑Mughaira that "We would relinquish the usury if you return the money” Banu Mughaira asked for some time which was refused by Banu Amar. On this, the following ayah was revealed:

"And if (the debtor) is in difficulty, then wait till it is easy (for him to pay back your loan) and if you (convert) it as charity, it will be better for you if you know" (Qur’an 2: 280)

Now, if it is said that this order was only meant for Banu‑A’mar, it would not be a correct inference, as it has now become a general and permanent order enforceable for ever.

According to the meaning of the definition of context of revelation as mentioned earlier, the Qur'anic ayaat can be classified into the following two:

i) Those ayaat that are connected with the causes of revelation and where context can be determined.

ii) Those ayaat that are not so connected with the context.

According to the definition of the occasion of revelation as described earlier only few ayaat could be linked with their context. But a considerable number of the earlier scholars had expressed their view that every ayah of the Qur'an is linked with its context of revelation. Prima facie it does not appear to be correct in view of the limited definition of the term as innumerable ayaat are such whose links with any particular incident is not determined. Similarly, it is not correct to search for the context of revelation of the ayaat in view of the limited definition of the term as there are many ayaat that are not revealed in reply to any query nor they are connected with any particular incident such ayaat are usually related to the following subjects: ‑

1) Statements regarding the earlier Prophets, incidents of former Ummahs and other historical matters.

2) Predictions about future events.

3) Statement regarding the day of judgement and reward and Punishment.

Usually no injunctions are found in the above classes of ayaat and generally speaking such ayaat cannot be linked with any incident or context. Moreover it is not so necessary to know the occasion of revelation of such ayaat. On the other hand the ayaat containing individual or collective orders need to be undersood with reference to their occasion of revelation.

There are three kinds of 'asbab al nuzul':

1. Revelation in response to general situation, conditions of the contemporary society and the prevailing customs.

2). Revelation in response to a particular event or incident.

3). Revelation in response to a particular question.

Muslims and at times even the non‑Muslims addressed questions to the Prophet concerning the teaching of Islam etc. In the Qur'an at 15 places there is specific mention of the question and then the answer is provided.[1] In accordance with the most objective approach of the Qur'an that it has but rarely used the names of the individuals, names of persons who asked questions are not provided. Such names are furnished by the narrators and the commentators. Even in cases where there is no indications in the Qur’an that a question was addressed, the narrators have stated that such and such question was addressed and that in response to the question the particular ayah was revealed.

At times revelations were in response to question to the anxieties entertained by the Prophet himself. For example the Prophet was impatient of the evil he saw around him and wondered why the angel Jibriel did not visit more often?

According to one tradition narrated by ibn Abbas the Prophet asked Jibriel " What prevents you from visiting us more often than you visit us now?"

In response to this question the following ayah was revealed. (The angel say:) " We descent not but by command of your Lord to Him belong what is before us, what is behind us and what is in between and your Lord never forgets," (Qur’an 19: 64)

This was consolation to the Prophet. If things are delayed it is in accordance with His wise providence. It was the plain duty of the Prophet to be patient and constant in His service.

The wider definition of the term occasion of Revelation

The eminent scholars expressed the opinion that every Qur'anic ayah is linked with the context of revelation and on the basis of this opinion they even said that for any one not aware of the context, it would be improper for him to give any commentary of the Qur'an. According to Wahidi "The knowledge about the 'ayaat' is not possible without paying attention to the incidence, occasion and the special need of their revelation. But in the light of the limited definition of the term such opinion would appear strange. However, there are certain reasons in favour of such opinion.

1) Ameer al Muminin Ali is reported to have said "By God whichever ayah was revealed, I know about the context in connection of which it was revealed."

2) According to another report, Abdullah Bin Masood is also reported to have said almost similar words on oath that "By God whichever ayah was revealed, I know the person about whom it was revealed"

Some scholars tried to bring about a harmony between the two reports and drew an inference that some ayaat are revealed in connection with certain things and some are revealed in connection with persons, although Ali Bin Abu Talib and Abdullah bin Masood both had claimed on oath their knowledge about the context of revelation of each and every ayah. Those scholars who attempted to reconcile the two reports did not divert their attention towards expanding the scope of the definition of context of revelation although it was possible by doing so to explain both the reports and to verify the point of view of the earlier scholars.

Classical Books relating to 'occasion of revelation' are full of innumerable defects, historical mistakes, imagination, weak arguments, logical misapprehensions, exaggeration and this is the reason that the subsequent scholars strongly criticised them. The main reason for all these defects was believed to be the assumption of the earlier scholars that every Qur'anic ayah was linked with some context of revelation, although it was possible to support the view of the earlier scholars by widening the definition of the term occasion of revelation. It would be necessary to widen the definition of context of revelation keeping in view the opinion of the earlier scholars. The basic purpose of the revelation of the Qur'an is the progress of humanity, to correct the corruption of the society of the period of ignorance, to rectify the false beliefs and to prescribe a simple and righteous conduct for man. In other words the eradication of tyranny and mischief from the human society and establishment of a civilised pious society is the main motive of the revelation of the Qur'an.

At the time when the prophetic mission was entrusted to Prophet Muhammad (S) Arabian Peninsula was a target of the neighbouring states who wanted to establish their supremacy over Arabia. Some classes of people of Arabia were inclined towards Persia while others were towards Rome and very few of them were neutral. All these circumstances can be considered to be the context of revelation since from the beginning the task of the prophetic mission had been to prevent the disaster the humanity was facing. During the Makkan period the majority of the Quraish because of their ignorance, selfishness, short sightedness and blind obedience of old customs and traditions were opposing the Prophet. During various stages of this struggle the Qur’an was revealed as and when it was felt necessary. At every stage the method of reformation was undergoing change which resulted in the evolution of the subject matter of the Qur'an. The growth and development of the Muslim Ummah is marked by two great phases i.e., period in Makkah before the hijra and the period in Medina after the hijra.

The revelation of the Qur'an responded to these particular situations. Hence the Makkan Surahs usually contained basic teachings and stress was laid on faith and morality. In the initial period all the people of Makkah, except the believers were bitter enemy and were struggling hard against Islam. Under these circumstances the Quraish addressees were not in a mood to listen to long discussions and arguments, hence brief and concise ayaat were revealed.

Therefore the mental condition, and the status of the Quraish can be regarded as the context of revelation for the short Makkan Surahs. Similarly high literary taste of the Arab can be regarded as the asbab nuzul for the revelation of the Qur'an as a literaty masterpiece.

In Medina, the Islamic message entered a new phase. After migration, when people of different tribes who professed Islam were going to Medina and a Muslim State was established in Medina then that part of the Qur'an was revealed which contained social, cultural, economic, legal and political guide‑lines. In other words, when Islam was spread and the natives of Arabia took interest in Islamic teachings the situation was changed. Those Surhas were revealed in the last part of the Makkan and the beginning of the Medinan period. Such Surahs were comprehensive and argumentative. This changed situation could be regarded as the context of revelation.

In the last period of the prophetic mission when the Islamic society came into existence and the Islamic State was established, new types of problems and requirements were faced by the Muslims and therefore such circumstances can be regarded as the context of revelation of those Surahs which contained social, collective, economic and political injunctions.

At the advent of Islam the Arab peninsula was a jungle of various religions. Multiplicity of religions and contradictory beliefs made Arabia a representative region of the world as every kind of religious conflict was present there. This atmosphere can be regarded as the context of revelation of the Qur'an. In Arabia the prominent ancestors were worshipped. The well known idols lat, Wudd, yaghus etc., were named after prominent persons of olden days. This was the context of revelation of the following ayaat among others:

"Verily those whom you call upon besides Allah are servants like you. Call upon them, and let them listen to your prayer, if you are indeed truthful!." (Qur’an 7: 194)

"Not one of the beings in the heavens and the earth but must come to the Most Gracious as a servant." (Qur’an 19: 93)

The object of nature such as sun, moon, stars, trees, mountains, etc. were worshipped all over the world. It was so in the miniature world of Arabia also. This attitude was the context of revelation of the following ayaat among others:

"Do you see how all things in the heavens and the earth, the sun, the moon, the stars, the mountains, trees, and beasts and men in abundance, pay homage to Allah? Yet there are many who deserve the punishment. And whosoever Allah disgraces will have none to raise him up in honour. Allah does verily as He will." (Qur’an 22: 18)

"Do you not see Allah has harnessed all that is in the earth to your service? And the boats ply in the ocean by His command. He holds the sky in position lest it should fall upon the earth save by His dispensation. Varily Allah is compassionate and kind to men." (Qur’an 22: 65)

"The thunder sings His praises, and the lightening too for awe of Him. He sends thunder‑bolts and strikes whosoever He will with them. Even then it is Allah they contend about but mighty is He in (His) power." (Qur’an 13: 13)

" The night and day and the sun and moon are (only) some of His signs. So do not bow before the sun and the moon but bow in homage to Allah who created them. If you truly worship Him." (Qur’an 41: 37)

At the advent of Islam the human beings all over the world were the followers of Judaism, Christianity, Buddhism (Sabiyun) or Magians. Mostly they had deviated from the origin of their respective religions. Same position prevailed in the miniature world of Arabia also. This situation was the context of revelation of the following ayaat among others:

"Allah will judge between those who believe, and the Jews the Buddhists (Sabians), Christians, and the Magians and the idolaters, on the Day of judgement." (Qur’an 22: 17)

Similarly atheism, skepticism and renunciation were prevalent in the world and in Arabia too. Some Ayaat among others were revealed to counter these attitudes.

To understand several ayaat full awareness of all the historical factors is also necessary.

Except some ayaat which according to reports, were linked with some particular events all the remaining ayaat can be said to have been revealed in the context of the prevailing circumstances and evils of the dark days of ignorance which existed just before the time of the holy Prophet. Here it is necessary to explain the meaning of jahiliya (ignorance). There are two meanings of jahiliya. One form of jahiliya is the absence of education and secondly the absence of decency and culture in the behaviour is also regarded as jahiliya.

Domination of lower feelings, emotions and passions in the matters of ethics, social dealings, and mode of worship is also covered within the meaning of jahiliya. The holy Prophet and his Companions did not consider jahiliya as a period which is gone, but it was the mental and psychological condition which Islam changed altogether. Here the Qur'an assumes a unique mode of expression in connection with the context of revelation, and without studying this aspect deeply the importance of context of revelation, its meaning and limitations cannot be understood perfectly.

The message of the Qur'an is universal, general and eternal. Some ayaat were revealed in relation to certain events but no name of any character of such events is referred to in the Qur'an. Whatever the Qur'anic prescriptions were revealed occasionally, they were held to be applicable universally and for all times.

The Qur'anic teachings cover all walks of life and provide guidelines for the solution of all problems of life. Sometimes certain thing is mentioned in the Qur'an in connection with an occasional event, sometimes it is indicated through hints and sometimes by using metaphor, but the relevance of such Qur'anic dictions are not confined to hints or occasion but their applicability is universal and eternal. The peculiarity of the Qura'nic ayaat might be occasional but generality is uniform because the Qur'anic teachings have to remain forever.

Exactly the same view has to be taken with regard to those Qur'anic ayaat which are connected with the context of general circumstances and events which prevailed at the time of the dawn of Islam. In this case also the Qur'an does not explain such events in detail but proceeds further by making only a passing reference to them.

Lack of knowledge about the prevailing situations and problems would create hindrance in the way of understanding the meaning, nature and conditions of the Qur'anic ayaat. To understand the meanings of the Qur'anic ayaat, the knowledge of their context and the background is essential which motivated the revelation of such Qur'anic ayaat.

It is necessary, in connection with the matters of Fiqh, to know the weights and measures prevailing at the time of the holy Prophet (so that the exact measure of fitrah, the poor's share to be given during Ramadhan could be determined). In the same way there is a reference to the time of starting the fast in the Qur'an:

" ......eat and drink until the white thread of dawn appears clear from the dark line, then fast until the night falls:....."(Qur’an 2: 187)

Day and night were not divided into 24 hours at the time when the above ayah was revealed. Therefore the duration of time referred in the Qur'anic ayaat has to be ascertained with reference to the existing hours and minutes. Similarly to understand the meanings of Qaba Qausain (Qur’an 53: 9) (i.e., the length of two bows or closer) it is necessary to know about an old custom followed by two conflicting tribes, which after fighting for a long time ultimately decide to come to terms. They used to embrace each other in a particular manner and lift their bows together after laying them on the ground as a sign of agreement that they would not raise arms against each other but would only fight against their common enemy.

These are some of the features the knowledge of which is necessary to know the context and meaning of the Qur’an.

As far as the discipline of the context of revelation is concerned, Ali bin Madaini who was the teacher of Imam Bukhari, wrote the first book. Thereafter the famous commentator Imam Wahidi Neshapuri (d. 468/1066) wrote thus, "there are such ayaat in the Qur'an, if the context of their revelation is not known it would not be possible to interpret their meaning."

Sheikhul Islam ibn Taimiya (d. 728/1328) said, the knowledge of the context of revelation helps understanding the meaning of the Qur'anic ayaat because it is natural to know the consequence with reference to its cause. The context of several revelations which reached us through various reports shows that, except certain ayaat, the meaning of other ayaat is not bound by their context.

Allama Jalaluddin Suyuti (d. 911/1505) wrote a book on the context of revelation, called ‘Lubabul Nuqul fi Asbab il Nuzul’ (summary of the extracts of the context of revelation). He took help from ibn Hajar Asqhalani (d. 852/1448). Imam Suyuti proudly says about his own book, thus,

"Our book is a master piece in brevity and clarity. No such book is written in this art till today". He criticised the discussions of the earlier scholars. Subsequent scholars took interest in explaining the context of revelation but most of such studies are weak and unauthentic. The study of such books without due care would create unnecessary difficulties in understanding the Qur'an. From various reports it is obvious that the event did not happen in the presence of such reporter or they described it as a story and then tried to explain the Qur'anic ayaat with reference to such story. This is the reason that rendered most of the reports defective. Sometimes more than one reports are related with reference to a particular ayah and all such reports are not collected at one place. Therefore there could be only one inference that most of these reports are forged, and concocted, because of these reasons majority of reports regarding context of revelation are rendered doubtful.