معرفة أسباب النزول لها أهمية بالغة في فهم القرآن الكريم، وكذلك في فهم كثير من الأحكام الشرعية الواردة فيه.

Knowledge of the reasons for revelation is of great importance to understanding the Qur’aan, as well as many of the Islaamic laws contained in it.

من الفوائد التي يوفرها العلم بأسباب النزول:

The following are some of the benefits provided by knowledge of the reasons for revelation:

1. كثيرًا ما تُبيّن أسباب النزول الحكمة الكامنة وراء تشريع بعض الأحكام الإسلامية. ومعرفة حكمة الأحكام الإلهية تزوّد العلماء بقواعد عامة تمكّنهم من استنباط أحكام للمسائل المستجدة التي لها أسباب أو آثار مشابهة. كما تُظهر أسباب النزول حرص الشريعة على مصلحة الإنسان العامة في معالجتها للمشكلات.

1. Asbaab an-nuzool often explain the wisdom underlying the legislation of some of the Islaamic laws. Knowledge of the wisdom behind divine laws provides scholars with general principles which enable them to work out laws for new problems which have similar causes or effects. Asbaab an-nuzool also show the concern of the laws for the general welfare of man in their treatment of problems.

وهذا بدوره يجعلنا ندرك رحمة الله، وهي جزء أساسي من جميع الأحكام الإلهية. فعلى سبيل المثال، روى ابن عباس أن هلال بن أمية ذهب إلى النبي ﷺ واتهم زوجته (زوجة هلال) بالزنا مع شريك بن سحماء. فقال له النبي ﷺ: «البينة، وإلا فحدٌّ في ظهرك» أي ثمانون جلدة. فقال هلال: يا رسول الله ﷺ، أرأيت إذا رأى أحدنا على امرأته رجلاً، أينطلق يلتمس البينة؟ فجعل رسول الله ﷺ يقول: «البينة»

This, in turn, makes us aware of Allaah’s mercy, which is a fundamental part of all divine laws. For example, Ibn ‘Abbaas reported that Hilaal ibn Umayyah went to the Prophet (ﷺ) and accused his wife (Hilaal’s wife) of adultery with Shurayk ibn Sahmaa’. The Prophet (ﷺ) said to him, “ (Produce) the proof (four witnesses) or else you will receive the punishment (of eighty lashes) on your back.” Hilaal replied, “O Messenger of Allaah (ﷺ), if one of us sees a man on his woman, should he leave and seek witnesses?” Allaah’s Messenger again said, “ (Produce)

…الْبَيِّنَةَ وَإِلَّا فَحَدٌّ فِي ظَهْرِكَ». فَقَالَ هِلَالٌ: «وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنِّي لَصَادِقٌ، وَلَيُنْزِلَنَّ اللَّهُ مَا يُبَرِّئُ ظَهْرِي مِنَ الْحَدِّ». فَنَزَلَ جِبْرِيلُ بِالْوَحْيِ،

the proof or else you will receive the punishment.” Hilaal then said, “ (I swear) By the One who sent you with the Truth that I am telling the truth. And Allaah will surely reveal something to free my back from the punishment.” And Jibreel descended with the revelation,

٢۔ وقد تُبيّن أسباب النزول الجانب المقصود بعينه من المعنى العام للآيات، أي أن الظاهر العام للآية قد يشمل أحوالًا لم يُرِدها الله تعالى.

2. Sometimes the reasons for revelation specify the particular aspect which was intended from the general meaning of the verses. That is, the obvious meaning of the verse may be general enough to include circumstances not intended by Allaah.

مثال على ذلك قوله تعالى:

An example of this is the verse,

قال مروان٤٦ لبوّابه: «يا رافع، اذهب إلى ابن عباس وقل له: لئن كان كل امرئ منا فرح بما أوتي، وأحبّ أن يُحمد بما لم يفعل، معذّباً لنعذّبنّ أجمعون». فقال ابن عباس: «ما لكم وهذه الآية؟ إنما نزلت في أهل الكتاب». ٤٧ ثم تلا الآية التي قبلها.

Marwaan46 told his gateman, “O Raafi‘, go to Ibn ‘Abbaas and say to him, ‘If every man among us who is happy about what he has brought about and likes to be praised for what he has not done will be punished, then we will all be punished.’ ” (When he did so) Ibn ‘Abbaas replied, “What has happened to you all concerning that verse? Verily it was revealed concerning the People of the Book.” 47 He then recited (the verse previous to it)

قال ابنُ عباسٍ: «فكانوا إذا سألهم رسولُ اللهِ ﷺ عن شيءٍ كتموه إياه وأخبروه بغيره، فخرجوا وقد أروه أن قد أخبروه بما سألهم عنه، واستحمدوا بذلك إليه، وفرحوا بما أتوا من كتمانه ما سألهم عنه». 49 ومن ثَمَّ لا تعني الآيةُ كلَّ من يفرحُ بما فعل، بل تخصُّ الذين يفرحون بأنهم أُوتوا كتبَ الوحي، ومع ذلك يُخفون معانيَه عن الذين يريدون معرفةَ الحق.

Ibn ‘Abbaas then said, “When Allaah’s Messenger (r) asked them about something, they concealed it from him and gave something else in its place. They then went out, making him think that they had informed him about what he had asked and they sought his praise and thanks. They were also very happy about having been able to hide from him what he asked about.” 49 Hence, the verse does not refer to everyone who is happy about what they have done, but specifically those who are happy about being given books of revelation, yet they hide its meanings from those who wish to know the truth.

3. سبب النزول قد يوضّح الأحكام التي يمكن استنباطها من الآيات. فقد يدل ظاهر الآية على حكم معيّن، بينما تدل الظروف التي نزلت فيها الآية على حكم آخر. فمثلاً، قال عروة لخالته عائشة، زوجة النبي ﷺ: "أتعلمين قول الله تعالى:

3. The reason for revelation sometimes clarifies the laws which may be deduced from the verses. The obvious meaning of the verse may imply a particular law, whereas the circumstances under which the verse was revealed indicate another law. For example, ‘Urwah once said to his aunt ‘Aa’ishah, wife of the Prophet (r), “Do you know the verse,

قَالَ: «لَا أَرَى عَلَى مَنْ لَمْ يَطُفْ بِهِمَا إِثْمًا». فَقَالَتْ عَائِشَةُ: «بِئْسَ مَا قُلْتَ يَا ابْنَ أُخْتِي! إِنَّ اللهَ لَوْ كَانَ كَمَا أَوَّلْتَهَا عَلَيْهِ لَكَانَتْ: فَلَا جُنَاحَ عَلَيْهِ أَنْ لَا يَطَّوَّفَ بِهِمَا. وَلَكِنَّهَا نَزَلَتْ فِي الْأَنْصَارِ، كَانُوا قَبْلَ أَنْ يُسْلِمُوا يُهِلُّونَ لِمَنَاةَ، وَكَانَتْ مَنَاةُ حَذْوَ الْقُدَيْدِ، فَكَانُوا يَتَحَرَّجُونَ أَنْ يَطُوفُوا بَيْنَ الصَّفَا وَالْمَرْوَةِ. فَلَمَّا أَسْلَمُوا سَأَلُوا رَسُولَ اللهِ ﷺ عَنْ ذَلِكَ، فَأَنْزَلَ اللهُ تَعَالَى: {إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا}». وَفِي رِوَايَةٍ أُخْرَى قَالَتْ: «ثُمَّ بَيَّنَ رَسُولُ اللهِ ﷺ كَيْفَ يَكُونُ الطَّوَافُ بَيْنَهُمَا، فَلَيْسَ لِأَحَدٍ أَنْ يَدَعَ الطَّوَافَ بَيْنَهُمَا». وَمَعَ أَنَّ ظَاهِرَ الْآيَةِ يَدُلُّ عَلَى أَنَّ السَّعْيَ بَيْنَ جَبَلَيِ الصَّفَا وَالْمَرْوَةِ مُبَاحٌ فَقَطْ، فَإِنَّ سَبَبَ النُّزُولِ يَدُلُّ عَلَى أَنَّهُ وَاجِبٌ.

I do not feel that there is any sin on one who does not walk between them.” ‘Aa’ishah replied, “What a terrible thing you have said, O my nephew! Verily, if the (verse) meant as you interpreted it, it would have been, ‘So there is so sin on anyone who does not walk between them.’ But verily, it was revealed because the Ansaar,50 before Islaam, used to dedicate their (hajj or ‘umrah) to two idols, Isaaf and Naa’ilah, on the seashore. The people went there, then walked between asSafaa and al-Marwah, then got their heads shaved. After Islaam they didn’t like to walk between them, because of what they used to do during the Days of Ignorance. Hence, Allaah revealed the verse, ‘Verily as-Safaa and al-Marwah are among the shrines of Allaah...’ ” 51 In another version she added, “Then Allaah’s Messenger (ﷺ) showed how the walk between them should be done. Thus, no one is allowed to drop the walking between them.” 52 Although the obvious meaning of the verse indicated that the walking between Mount as-Safaa and Mount al-Marwah was merely mubaah (allowable), the reason for revelation indicates that it is waajib (compulsory).