Wasu malamai sun ƙirkiri kalmar „Asbab an-nuzool" don abubuwan da wahayi ya zo don bayyanawa.

Some jurists have coined the term „Asbab an-nuzool‟ for incidents that the revelation came to clarify.

Tambayar da ke tasowa ita ce: shin waɗannan hukunce-hukuncen (Ahkam) sun takaita ne ga waɗannan lamuran kawai, ba su wuce su ba, ko kuma muna amfani da waɗannan hukunce-hukuncen a kan duk wani lamari makamancin haka?

The question arises, do these Ahkam remain specific to these incidents and not go beyond them or do we apply these Ahkam on every similar incident?

Amsar: waɗannan hukunce-hukuncen ana aiwatar da su a kan duk wani lamari makamancinsa, kuma wannan an tabbatar da shi ta hanyoyi biyu:

The answer is, these Ahkam are applied on every similar incident and this is established in two ways:

1. Idan aka duba dukkan Ayoyin da aka saukar don bayyana hukunce-hukuncen wadannan al'amura, za a ga cewa sun zo da kalmomi na gaba daya ba na takamaimai ba, don haka dole ne a dauke su bisa ga ma'anarsu ta gaba daya.

1. By examining all the Ayat which were revealed clarifying the rules of these incidents we find that they came with expressions that were general and not specific and hence they must be taken in their generality.

2. Manzon Allah ﷺ ya ɗauki waɗannan hukunce-hukuncen a bisa ma'anarsu gabaɗaya, kuma ya yi amfani da su a kan kowane lamari makamancinsa.

2. The Messenger (saw) took these Ahkam in their generality and applied them on every similar incident.

Saboda haka ayar satar kaya an saukar da ita game da sata da aka yi wa Majn ko Rida na Safwaan, ayar zihari kuwa game da Salamah bint Sakhar ko Khawlah bint Tha'labah matar Aws b. Saamit, ayar li'aan kuma game da Hilal b. Umayyah. Duk da cewa dukkan wadannan an saukar da su ne game da takamaiman al'amura, Manzon Allah ﷺ da Sahabbai (Allah ya yarda da su) sun dauke su a matsayin na gama-gari saboda yanayinsu na gama-gari, suka yi amfani da su a kan duk wani al'amari irinsa. Wannan kuwa Sunnah da Ijma'in Sahabbai sun tabbatar da shi.

So the Ayah of stealing was revealed regarding the theft of Majn or Rida of Safwaan, the Ayah of Zihar with regards to Salamah bint Sakhar or Khawlah bint Tha‟labah the wife of Aws b. Saamit, the Ayah of imprecation (Li‟aan) regarding Hilal b. Umayyah. Even though they were all revealed regarding specific incidences the Messenger (saw) and the Sahabah (may Allah be pleased with them) took them as general due to their general form and they applied them on every similar incident. This is proven by the Sunnah and Ijma of the Sahabah.

Daga waɗannan dalilai ne aka fitar da wannan ƙa'idar Shari'ah: „Abin la'akari shi ne ga gaba ɗayan kalmar, ba ga takamammen dalilin (sabab) ba" (Al-'ibra bi 'umoom al-lafz laa bi khususiyyat as-sabab).

It was from these evidences that the follwing Shari‟ah principle was deduced: „The consideration is for the generality of the expression and not for the specificity of the cause‟ (Al-„ibra bi „umoom al-lafz laa bi khususiyyat as-sabab).