Sanin dalilan saukar da ayoyi yana da matukar muhimmanci wajen fahimtar Alkur'ani, da kuma yawancin dokokin Musulunci da ke cikinsa.

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.

Ga wasu daga cikin amfanin da ilimin dalilan saukar wahayi yake bayarwa:

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

1. Asbaabun-nuzuul sau da yawa suna bayyana hikimar da ke cikin shari'anta wasu daga cikin dokokin Musulunci. Sanin hikimar dokokin Allah yana ba malamai ka'idoji na gaba ɗaya waɗanda ke ba su damar fitar da hukunci ga sababbin matsaloli masu irin waɗannan dalilai ko sakamako. Asbaabun-nuzuul kuma suna nuna damuwar shari'a ga jin daɗin mutane gaba ɗaya a yadda take magance matsaloli.

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.

Wannan kuma yana sa mu sanin rahamar Allah, wacce ita ce ginshiƙi a cikin dukkan dokokin Allah. Misali, Ibn ‘Abbas ya ruwaito cewa Hilal ibn Umayya ya je wurin Annabi (ﷺ) ya zargi matarsa (matar Hilal) da zina da Shurayk ibn Sahma’. Annabi (ﷺ) ya ce masa, “(Ka kawo) hujja (shaidu huɗu) ko kuma za a yi maka hukunci (bulala tamanin) a bayanka.” Hilal ya amsa, “Ya Manzon Allah (ﷺ), idan ɗayanmu ya ga wani mutum a kan matarsa, shin sai ya tafi ya nemi shaidu?” Manzon Allah ya sake cewa, “(Ka kawo)

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)

"hujja, in ba haka ba kuwa za ka karɓi hukunci." Sai Hilaal ya ce, "(Na rantse) Da Wanda ya aiko ka da Gaskiya cewa ina faɗin gaskiya. Kuma Allah tabbas zai bayyana wani abu da zai 'yantar da bayana daga hukuncin." Sai Jibril ya sauko da wahayi,

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,

2. Wani lokaci sababban saukar ayoyi kan bayyana takamaiman abin da aka nufa daga ma'anar gaba ɗaya ta ayoyin. Wato, ma'anar zahirin ayar na iya zama mai faɗi har ta haɗa da yanayi da Allah ba Ya nufa ba.

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.

Misali shi ne ayar nan,

An example of this is the verse,

Marwaan46 ya ce wa mai tsaron ƙofarsa, "Ya Raafi‘, je wajen Ibn ‘Abbaas ka ce masa, 'Idan kowane mutum daga cikinmu yana farin ciki da abin da ya aikata kuma yana son a yabe shi saboda abin da bai yi ba, to za a azabtar da shi, to dukanmu za a azabtar da mu.'" (Lokacin da ya je) Ibn ‘Abbaas ya amsa, "Me ya same ku game da wannan ayar? Lallai an saukar da ita game da Ahlul-Kitaab." 47 Sannan ya karanta (ayar da ta gabace ta).

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)

Ibn ‘Abbaas ya ce, “Sa’ad da Manzon Allah ﷺ ya tambaye su game da wani abu, sai suka boye masa shi, suka ba da wani abu a madadinsa. Sannan suka fita, suna sa shi ya yi tunanin cewa sun sanar da shi abin da ya tambaya, kuma suna neman yabonsa da godiyarsa. Haka kuma suna murna sosai saboda sun sami damar boye masa abin da ya tambaya.” 49 Saboda haka, ayar ba ta nufin duk wanda yake farin ciki da abin da ya aikata ba, sai dai musamman wadanda suke farin ciki saboda an ba su littattafan wahayi, amma suna boye ma’anonin cikinsa daga wadanda suke son sanin gaskiya.

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. Dalilin saukar ayah wani lokaci yakan bayyana hukunce-hukuncen da za a iya fahimta daga ayoyin. Ma'anar ayah a fili na iya nuna wani hukunci na musamman, alhali kuwa yanayin da aka saukar da ayar a cikinsa yana nuna wani hukunci daban. Misali, 'Urwah ya taba cewa wa innarsa 'Aa'ishah, matar Annabi ﷺ, "Shin kin san ayar,

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,

"Ba ni da laifi ba a kan wanda ba ya tafiya tsakanin su." 'A'isha ta amsa, "Wannan magana mai muni ce da ka faɗa, ɗan'uwana! Lalle, idan ayar tana nufin abin da ka fassara ta da shi, to da an ce, 'Don haka babu laifi a kan wanda ba ya tafiya tsakanin su.' Amma lalle, an saukar da ita ne saboda Ansarawa, kafin Musulunci, suna ba da (hajji ko 'umrah) nasu ga gumaka biyu, Isaaf da Na'ilah, a bakin teku. Mutane suna zuwa can, sannan su yi tafiya tsakanin as-Safa da al-Marwah, sannan su aske kawunansu. Bayan Musulunci ba su son yin tafiya tsakanin su, saboda abin da suke yi a zamanin Jahiliyya. Saboda haka, Allah ya saukar da ayar: 'Lalle as-Safa da al-Marwah suna daga cikin alamomin Allah...'" 51 A wata ruwayar kuma ta ƙara cewa, "Sai Manzon Allah (ﷺ) ya nuna yadda ya kamata a yi tafiya tsakanin su. Saboda haka, babu wanda aka yarda ya bar tafiya tsakanin su." 52 Ko da yake ma'anar zahirin ayar tana nuna cewa tafiya tsakanin Dutsen as-Safa da Dutsen al-Marwah abu ne kawai mubaah (halal ne ka yi shi), amma dalilin saukar ayar yana nuna cewa waajib ne (wajibi ne).

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).