Qur'ani imeteremshwa kwa ajili ya mwongozo, kwa nyakati na hali zote zitakazokuja. Hata hivyo, aya mbalimbali zilishushwa wakati fulani katika historia na katika mazingira maalum. Neno la Kiarabu sabab (wingi: asbab) lina maana ya sababu, chanzo; na 'marifa asbab al-nuzul' ni elimu ya sababu za kushuka kwa wahyi, yaani elimu kuhusu matukio na hali maalum katika historia yanayohusiana na kushuka kwa sehemu fulani za Qur'ani.

The Qur'an has been revealed for guidance, for all times and situations to come. However, various ayat were revealed at a particular time in history and in particular circumstances. The Arabic word sabab (pl. asbab) means reason, cause and 'marifa asbab al-nuzul' is the knowledge about the reasons of the revelations, i.e. the knowledge about the particular events and circumstances in history that are related to the revelation of particular passages from the Qur'an.

Wahidi (d. 468/1075), mmoja wa wanazuoni bora wa kale katika fani hii, aliandika: 'Ujuzi kuhusu Tafsiri ya aya hauwezekani bila kujishughulisha na visa vyake na maelezo ya (sababu za) kuteremshwa kwake.' [Asbab al-Nuzul, cha al-Wahidi al-Nisaburi. Cairo, 1968, uk. 4] Ujuzi kuhusu asbab al-nuzul humsaidia mtu kuelewa hali ambazo ufunuo fulani ulitokea, jambo linalofafanua maana zake na kutoa mwongozo wa ufafanuzi (tafsiri) na utumiaji wa aya husika katika hali nyinginezo.

Wahidi (d. 468/1075), one of the best classical scholars in this field wrote: 'The knowledge about Tafsir of the ayat is not possible without occupying oneself with their stories and explanation of (the reasons) for their revelation.' [Asbab alnuzul, by al-Wahidi al-Nisaburi. Cairo, 1968, p 4] Knowledge about the asbab al-nuzul helps one to understand the circumstances in which a particular revelation occurred, which sheds light on its implications and gives guidance to the explanation (tafsir) and application of the aya in question for other situations.

Hasa, elimu kuhusu asbab al-nuzul humsaidia mtu kuelewa:

In particular, knowledge about the asbab al-nuzul helps one to understand:

Maana ya moja kwa moja na ya papo hapo ya aya, kama inavyoonekana ndani ya muktadha wake wa asili.

 The direct and immediate meaning and implication of an aya, as it can be seen within its original context.

Sababu ya karibu inayosimama nyuma ya hukumu ya kisheria.

 The imminent reason underlying a legal ruling.

Nia ya asili ya aya.

 The original intent of the aya.

Kama maana ya aya ni maalum au ni ya matumizi ya jumla, na ikiwa ni ya jumla, chini ya mazingira gani inapaswa kutumika.

 Whether the meaning of an aya is specific or of general application, and if so, under which circumstances it is to be applied.

Hali ya kihistoria wakati wa Nabii ﷺ na maendeleo ya jamii ya awali ya Waislamu.

 The historical situation at the time of the Prophet and the development of the early Muslim community.

Mfano:

Example:

"Mungu ndiye mwenye Mashariki na Magharibi: popote mugeukiapo, hapo ndipo Uso wa Mungu ulipo, kwani Mungu ni mwenye kuenea kila mahali, mjuzi wa yote" ().

Sababu za kushuka kwa Qur'ani (asbab al-nuzul) zinazojulikana zimepokewa kwetu na Masahaba waaminifu wa Mtume Muhammad ﷺ. Ni ripoti tu zilizo sahihi ndizo zinaweza kuchukuliwa kuwa za kuaminika kikamilifu, kama ilivyo katika elimu ya hadithi kwa ujumla. Sharti maalum hapa ni kwamba mtu anayesimulia tukio hilo awe alikuwepo wakati na mahali pa tukio (ufunuo). [Wahidi. uk. 4.] Ripoti kutoka kwa Tabi'un pekee, zisizorejea kwa Mtume ﷺ na Masahaba wake, zinapaswa kuchukuliwa kuwa dhaifu (da'if). Kwa hiyo haiwezekani kukubali maoni tu ya waandishi au watu kwamba aya fulani huenda ilishuka katika sababu fulani. Badala yake, ni lazima ujue hasa ni nani aliyesimulia tukio hilo, kama yeye mwenyewe alikuwepo, na nani alituletea habari hiyo.

The well-known asbab al-nuzul have been related to us by the reliable Companions of the Prophet Muhammad. Only reports which are sahih can be considered fully reliable, as is the case in the science of hadith generally. A particular condition here is also that the person who relates it should have been present at the time and occasion of the event (the revelation). [Wahidi. p.4.] Reports from tab'iun 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.

Kuna aina mbili za riwaya kuhusu asbab al-nuzul:

There are two kinds of reports on asbab al-nuzul:

Taarifa zilizothibitishwa.

 Definite reports.

Ripoti zenye uwezekano mkubwa wa kuwa za kweli.

 Probable reports.

Katika aina ya kwanza (ya wazi), msimulizi anaonyesha wazi kwamba tukio analosimulia ndilo sababu ya kuteremka (sabab al-nuzul).

In the first kind (definite) the narrator clearly indicates that the event he relates is the sabab al-nuzul.

Imepokewa kutoka kwa Ibn 'Abbas: aya isemayo {Mtiini Mwenyezi Mungu, na mtiini Mtume, na wenye mamlaka miongoni mwenu} (4: 59) iliteremshwa kuhusiana na 'Abdullah bin Hudafa bin Qais bin 'Adi, Mtume ﷺ alipomteua kuwa kamanda wa kikosi kidogo cha jeshi (sariyya). [Bukhari, VI, Na. 108.] Katika aina ya pili (ya uwezekano), msimulizi hafafanui wazi kwamba tukio lililosimuliwa ndilo sabab al-nuzul, lakini anaonyesha uwezekano huo.

Narrated Ibn 'Abbas: the verse 'Obey Allah and obey the apostle and those of you (Muslims) who are in authority ...' (4: 59) was revealed in connection with 'Abdullah bin Hudafa bin Qais bin 'Adi when the Prophet appointed him as the commander of a sariyya (army detachment). [Bukhari, VI, No. 108.] In the second kind (probable) the narrator does not indicate clearly that the event narrated is the sabab al-nuzul, but suggests this probability.

Katika aina ya pili (ya uwezekano), msimulizi hadhihirishi wazi kwamba tukio analosimulia ndilo sababu ya kuteremka (sabab al-nuzul), lakini anaashiria uwezekano huo tu.

In the second kind (probable) the narrator does not indicate clearly that the event narrated is the sabab al-nuzul, but suggests this probability.

Imesimuliwa kutoka kwa 'Urwa: Az-Zubair aligombana na mtu mmoja kutoka kwa Ansar kwa sababu ya mkondo wa asili wa maji ya milimani huko Al-Harra. Mtume ﷺ akasema: Ee Zubair, mwagilia (shamba lako) kisha uachie maji yatiririke kwenda kwa jirani yako. Ansar wakasema: Ee Mjumbe wa Allah (hii ni kwa sababu) yeye ni binamu yako? Hapo uso wa Mtume ﷺ ukageuka mwekundu (kwa hasira), akasema: Ee Zubair. Mwagilia (shamba lako) kisha uzuie maji mpaka yajae ardhi hadi kwenye kuta, kisha uyaachie yatiririke kwenda kwa jirani yako. Hivyo Mtume ﷺ akamruhusu Az-Zubair kuchukua haki yake kamili baada ya Mwansari kuchochea hasira yake.

Kuna aina tatu za "sababu" zinazohusiana na kuteremshwa kwa aya fulani za Qur'ani:

There are three kinds of 'reasons' which are connected with revelation of particular passages from the Qur'an:

Ufunuo unaoteremka kujibu tukio fulani au hali ya jumla.

 Revelation in response to an event or a general situation.

Ufunuo unaoteremka kujibu swali fulani lililoulizwa na mtu.

 Revelation in response to a particular question that has been asked by someone.

Ufunuo kwa sababu nyingine, zinazojulikana au zisizojulikana kwetu.

 Revelation for other reasons, known or not known to us.

Imesimuliwa kutoka kwa Ibn 'Abbas: Nabii ﷺ alitoka kuelekea Al-Batha' akapanda mlima akapiga kelele:

Narrated Ibn 'Abbas: The Prophet went out towards Al-Batha' and ascended the mountain and shouted:

"Ee Sabahah!" Basi watu wa Quraish walimkusanyikia. Akasema: "Je, mnaona? Kama ningewaambia kwamba adui atawashambulia asubuhi au jioni, je, mtaniamini?" Wakajibu: "Ndiyo."

'O Sabahah', so the Quraish people gathered around him. He said: 'Do you see? If I tell you that an enemy is going to attack you in the morning or in the evening, will you believe me?' They replied: 'Yes'.

Akasema: "Basi mimi ni mwonyaji wa wazi kwenu wa adhabu kali inayokuja." Abu Lahab akasema: "Je, ni kwa sababu hii ndiyo mmetukusanya? Uangamie!" Kisha Allah akateremsha: "Mikono ya Abu Lahab na iangamie" (Sura 111: aya ya 1). [Bukhari, VI, Na. 496.] Sura inayomhusu Abu Lahab iliteremshwa kujibu tukio hili, wakati Abu Lahab alipomwambia: "Uangamie!"

He said- 'Then I am a plain Warner to you of a coming severe punishment'. Abu Lahab said: 'Is it for this reason that you have gathered us? May you perish!' Then Allah revealed 'Perish the hands of Abu Lahab' (Sura 111: verse 1). [Bukhari, VI, No. 496.] The Sura concerning Abu Lahab was revealed in response to this event, when Abu Lahab said: 'May you perish!'

Aya ya 2:158 kuhusu Safa na Marwa iliteremshwa kujibu hali maalum iliyotokea Makka wakati wa Mtume ﷺ.

Sura 2:158 concerning Safa and Marwa was revealed in response to a particular situation in Makka during the time of the Prophet.

Imepokewa kutoka kwa 'Urwa: Nilimuuliza 'A'isha (kuhusu Sa'i baina ya As-Safa na Al-Marwa). Alisema: "Kwa heshima ya sanamu ya Manat iliyokuwa imewekwa Al-Mushallal, wale waliokuwa wakifunga Ihram kwa jina lake hawakuwa wakifanya Sa'i baina ya As-Safa na Al-Marwa (kwa sababu kulikuwa na sanamu nyingine mbili baina ya milima hii miwili). Ndipo Mwenyezi Mungu akateremsha: {Hakika As-Safa na Al-Marwa ni miongoni mwa alama za Mwenyezi Mungu.} Hapo Mtume wa Mwenyezi Mungu ﷺ pamoja na Waislamu wakawa wakifanya Sa'i (baina yao)." Sufyan alisema:

Narrated 'Urwa: I asked 'A'isha (regarding the Sa'i between As-Safa and Al-Marwa). She said: 'Out of reverence to the idol Manat which was placed in Al-Mushallal those who used to assume Ihram in its name, used not to perform Sa'i between As-Safa and Al-Marwa (because there were two other idols between these two hills). So Allah revealed: Verily As.-Safa and Al-Marwa are among the symbols of Allah.' Thereupon Allah's apostle and the Muslims used to perform Sa'i (between them). Sufyan said:

Sanamu Manat lilikuwa Al-Mushallal katika Qudaid. 'A'isha aliongeza: 'Aya hii iliteremshwa kuhusiana na Answari. Wao pamoja na kabila la Ghassan walikuwa wakidhani kuwa wanavaa Ihram kwa jina la Manat kabla ya kusilimu'. 'A'isha aliongeza 'Kulikuwa na wanaume miongoni mwa Answari ambao walikuwa wakivaa Ihram kwa jina la Manat, ambalo lilikuwa sanamu kati ya Makka na Madina. Walisema, Ee Mtume wa Allah! Sisi hatukuwa tukifanya Tawaf (sa'i) kati ya As-Safa na Al-Marwa kwa heshima ya Manat.' [Bukhari, VI, Na.

The (idol) Manat was at Al-Mushallal in Qudaid. 'A'isha added: 'The verse was revealed in connection with the Ansar. They and (the tribe of) Ghassan used to assume Ihram in the name of Manat before they embraced Islam'. 'A'isha added 'There were men from the Ansar who used to assume Ihram in the name of Manat which was an idol between Makka and Medina. They said, O Allah's Apostle! We used not to perform the Tawaf (sa'i) between As-Safa and Al-Marwa out of reverence to Manat. ' [Bukhari, VI, No.

384; pia Na. 22. 23.] Kwa kujibu hali hii 2: 158 iliteremshwa.

384; also Nos. 22. 23.] In response to this situation 2: 158 was revealed.

Mara nyingi Waislamu waliuliza maswali kwa Nabii ﷺ kuhusu imani za Kiislamu na mtindo wa maisha ya Kiislamu.

On many occasions the Muslims addressed questions to the Prophet concerning Islamic beliefs and the Islamic way of life.

Mfano wa matukio mengi ambayo wahyi uliteremshwa kujibu swali kama hilo lililoulizwa kwa Mtume ﷺ ni Sura ya 4:11

An example of the many occasions when a revelation was revealed in response to such a question posed to the Prophet is Sura 4:11

Imepokewa kutoka kwa Jabir: Mtume ﷺ na Abu Bakr walikuja kwa miguu kunitembelea (wakati wa ugonjwa wangu) katika makazi ya Banu Salama. Mtume ﷺ alinikuta nimepoteza fahamu, basi akaomba maji, akatawadha kwayo na kunimwagia maji kidogo. Nilipopata fahamu nikasema: Ewe Mtume wa Allah! Unaniamuru nifanye nini kuhusu mali yangu? Ndipo ikateremshwa: {Allah anakuusieni kuhusu watoto wenu (mirathi yao)} (4: 11). [Bukhari, VI, No. 101.] Aya hii inahusu mirathi na inafafanua kanuni za mirathi kwa watoto kama ifuatavyo:

Narrated Jabir: The Prophet and Abu Bakr came on foot to pay me a visit (during my illness) at Banu Salama's (dwellings). The Prophet found me unconscious, so he asked for water and performed the ablution from it and sprinkled some water over me. I came to my senses and said O Allah's apostle! What do you order me to do as regards my wealth? So there was revealed 'Allah commands you as regards your children's (inheritance)' (4: 11). [Bukhari, VI, No. 101.] The verse in question is concerned with inheritance and explains the rules of inheritance for children as follows:

Mungu (Mtukufu) anakuelekeza kuhusu urithi wa watoto wako: "Kwa mwanamume fungu sawa na la wanawake wawili; ikiwa ni wanawake tu, wawili au zaidi, fungu lao ni theluthi mbili ya urithi. Ikiwa ni mmoja tu, fungu lake ni nusu ..." (4:11).

God (thus) directs you as regards your children's (inheritance): 'To the male a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance. If only one, her share is half ...' (4:11).

Katika matukio mengine, Mtume mwenyewe aliuliza maswali. Aya ya 19:64 ya Sura ilishushwa kujibu swali kama hilo lililoulizwa na Mtume Muhammad ﷺ:

On other occasions, the Prophet himself asked questions. Sura 19: 64 was revealed in response to such a question by the Prophet Muhammad:

Imepokewa kutoka kwa Ibn 'Abbas: Nabii alimwambia Malaika Gabriel, "Ni kitu gani kinachokuzuia kututembelea mara nyingi zaidi kuliko unavyotutembelea sasa?" Ndipo ikateremshwa: {Na sisi (Malaika) hatushuki isipokuwa kwa amri ya Mola wako. Ni Yake yaliyo mbele yetu na yaliyo nyuma yetu ...} (19: 64).ﷺ [Bukhari, VI, No. 255.]

Narrated Ibn 'Abbas: The Prophet said to the Angel Gabriel, What prevents you from visiting us more often than you visit us now? So there was revealed: 'And we (angels) descend not but by the command of your Lord. To Him belongs what is before us and what is behind us ...' (19: 64).' [Bukhari, VI, No. 255.]

Kuna matukio mengi ambapo wahyu ulishushwa ukitoa mwongozo kuhusu maswali ya jumla yaliyokuwa yameibuka katika jamii ya Waislamu.

There are numerous occasions when revelation was sent down providing guidance concerning general questions that had arisen in the Muslim community.

Thabit alisimulia kutoka kwa Anas: Miongoni mwa Mayahudi, mwanamke alipopata hedhi, hawakula pamoja naye, wala hawakuishi naye ndani ya nyumba zao; kwa hiyo Masahaba wa Mtume ﷺ

Thabit narrated from Anas: Among the Jews, when a woman menstruated, they did not dine with her, nor did they live with them in their houses; so the Companions of the apostle (may peace be upon him)

Aliuliza Mtume (ﷺ), naye Allah Mtukufu akateremsha: "Nao wanakuuliza kuhusu hedhi. Sema: ni uchafu, basi jitengeni na wanawake wakati wa hedhi" hadi mwisho (Qur'an 2: 222). Mjumbe wa Allah (ﷺ) akasema: Fanyeni kila kitu isipokuwa tendo la ndoa ... [Muslim, I. No. 592.] Hadithi hii pia ni mfano mzuri wa jinsi Mtume (ﷺ) mwenyewe alivyofafanua maana za wahyi pale maswali kama hayo yalipojitokeza.

asked the apostle (may peace be upon him) and Allah the Exalted revealed: 'And they ask you about menstruation: say it is a pollution, so keep away from women during menstruation' to the end (Qur'an 2: 222). The messenger of Allah (may peace be upon him) said: Do everything except intercourse ... [Muslim, I. No. 592.] This report is also a good example of how the Prophet himself explained the meanings of the revelation when such questions arose.

Mara nyingi kanuni ya jumla ambayo ikawa sehemu ya ufunuo wa Qur'ani, ilishushwa kwanza kujibu hali au mahitaji ya mtu fulani, kwa mfano Sura 2:196:

Often a general rule which became part of the Qur'anic revelation, was first revealed in response to the circumstances or needs of a particular person, e.g. Sura 2:196:

'... Na ikiwa mmoja wenu ni mgonjwa, au ana ugonjwa kichwani (unaolazimu kunyoa), basi atoe fidia kwa kufunga, au kulisha masikini, au kutoa sadaka ...' Ka'b bin 'Ujra alisema kuwa aya hii - na ikiwa mmoja wenu ni mgonjwa, au ana ugonjwa kichwani, - iliteremshwa kumhusu mimi. Nilikuwa na chawa kichwani, nikamwambia Nabii ﷺ jambo hilo, naye akasema: Nyoa (kichwa chako) na utoe fidia kwa kufunga siku tatu, au kutoa sadaka, au kuwalisha masikini sita, kwa kila masikini Sa'. [Muslim, II, Nos. 2735, 2738, 2739; Wahidi, op.cit., p.31. Sa' moja ni kipimo cha ujazo cha takriban kilo 2.6.] Hii ni mfano mwingine wa Nabii ﷺ mwenyewe akieleza ufunuo kwa undani. Wakati mwingine ufunuo wa namna hii haukuweza kutumika isipokuwa kwa mtu husika peke yake. Mfano bora wa ufunuo wa namna hii ni Sura Lahab (111) iliyotajwa tayari hapo juu. Mifano mingine ni marejeo ya Nabii Muhammad ﷺ katika Qur'an, kama vile Sura 75: 16:

'... And if any of you is ill, or has an ailment in his scalp (necessitating shaving) he should in compensation either fast or feed the poor or offer sacrifice ...' Ka'b bin 'Ujra said this verse - and if one of you is ill or has an ailment in his scalp, - was revealed concerning me. I had lice on my head and I mentioned this to the Prophet and he said: Shave (your head) and compensate by fasting three days or a sacrifice or feed six poor, for each poor one Sa'. [Muslim, II, Nos. 2735, 2738, 2739; Wahidi, op.cit., p.31. One sa' is a cubic measure of approx. 2.6 kg.] This is again an example of the Prophet himself explaining the revelation in detail. At other times such revelation could not be applied but to the respective person. The best example of such a revelation is Sura Lahab (111) already referred to above. Other examples are references to the Prophet Muhammad in the Qur’an, such as e.g. Sura 75: 16:

Ilisimuliwa kutoka kwa Ibn 'Abbas (kuhusu kauli ya Allah) "Usiisogeze ulimi wako kwa (Qur'an)"

Narrated Ibn 'Abbas (as regards Allah's statement) 'Move not your tongue concerning (the Qur'an)

`to make haste therewith' (75:16). Malaika Jibril alipomletea Mtume wa Allah ﷺ wahyu wa Mwenyezi Mungu, alisogeza ulimi na midomo yake, na hatua hiyo ilikuwa ngumu sana kwake, na mwendo huo ulionyesha kwamba wahyu ulikuwa unashuka. Basi Allah akateremsha katika Sura al-qiyama inayoanza: 'Naapa kwa Siku ya Kiyama ...' Aya: 'Usiuhamishe ulimi wako kuhusu (Qur'an) ili kuharakisha nayo. Ni juu yetu kuikusanya (Qur'an) moyoni mwako na kukupa uwezo wa kuisoma kwa moyo' (). [Bukhari. VI. No. 451.]

Kutokana na riwaya za maswahaba inaonekana kwamba baadhi ya aya za Qur'ani zilishushwa kujibu matukio, hali au maswali zaidi ya moja, au kwamba utumiaji wa aya fulani wa Qur'ani ulikuwa kwa sababu zaidi ya moja mahsusi, kama ilivyoonyeshwa hapo juu.

From the reports of the sahaba it appears that particular passages of the Qur'an were revealed in response to more than one event, situation or question, or that the application of a particular passage of the Qur'an was for more than one particular occasion, as pointed out above.

Mifano:

Examples:

Sura al-Ikhlas (112) inajibu kwanza washirikina wa Makka kabla ya hijra, na pili inajibu ahl al-kitab waliokutana nao Madina baada ya hijra. [Itqan, I, uk. 35; Wahidi, op.cit., uk. 262-3.] Mfano mwingine ni Sura 9: 113:

Sura al-ikhlas (112) firstly responds to the mushrikun in Makka before the hijra, and secondly to the ahl al-kitab encountered in Madina after the hijra. [Itqan, I, p.35; Wahidi, op.cit., pp.262-3.] Another example is Sura 9: 113:

Aya hii iliteremshwa mwanzoni kuhusiana na kifo cha mjomba wa Nabii, Abu Talib, pale Muhammad ﷺ alipasema: "Nitaendelea kukuombea msamaha (kwa Allah) mpaka nikatazwe kufanya hivyo."

This aya was revealed firstly in connection with the death of the Prophet's uncle Abu Talib, where Muhammad said 'I will keep on asking (Allah for) forgiveness for you unless I am forbidden to do so'.

Kisha ikateremshwa: haifai kwa Nabii ﷺ na wale walioamini kuwaombea msamaha washirikina, hata kama ni jamaa zao, baada ya kuwa wazi kwao kwamba wao ni watu wa Moto. [Bukhari, VI, Na. 197.] Tukio jingine lililopokewa ni pale Maswahaba, na hasa 'Umar bin al-Khattab, walipomkuta Nabii ﷺ akimwaga machozi alipozuru makaburini. Nabii ﷺ alieleza kwamba alikuwa amezuru kaburi la mama yake, na kwamba alimwomba Mola wake ruhusa ya kuzuru kaburi hilo, nayo akapewa; pia alimwomba Mola wake ruhusa ya kumwombea msamaha, lakini hakupewa, na ndipo aya iliyotajwa hapo juu ikateremshwa. [Wahidi, op. cit., p. 152.]

Then there was revealed: it is not fitting for the Prophet and those who believe that they should pray for forgiveness for pagans, even though they be of kin, after it has become clear to them that they are the companions of the Fire. [Bukhari, VI, No. 197.] The other occasion reported is when the Companions and in particular 'Umar b. al-Khattab found the Prophet shedding tears when he visited the graveyard. The Prophet explained that he had visited his mother's grave and that he had asked his Lord's permission to visit it which had been granted to him and that he had also asked his Lord's permission to pray for her forgiveness which had not been granted to him and the above aya had been revealed. [Wahidi, op. cit., p. 152.]

Mfano maarufu wa ufunuo kadhaa unaohusiana na tukio moja mahususi ni aya tatu ambazo, kwa mujibu wa riwaya zilizo sahihi, ziliteremka kujibu swali la Umm Salama, kama ni kweli kwamba wanaume pekee ndio waliotajwa katika Qur'ani kuwa wanalipwa thawabu, au kwa nini ilikuwa hivyo. Kwa mujibu wa Al-Hakim na Tirmidhi, aya 3:195, 4:32

A well-known example for several revelations, which are connected with one particular circumstance, are three verses which according to reliable reports, came down in response to the question of Umm Salama, whether or why only the men had been referred to in the Qur'an, as being rewarded. According to Al-Hakim and Tirmidhi the verses 3:195, 4: 32

na 33:35 vilishushwa kujibu swali hili:

and 33:35 were revealed in response to this question:

{Na Mola wao amewakubalia na kuwaitikia: Hakika sitapoteza kazi ya mtu yeyote miongoni mwenu, awe mwanamume au mwanamke. Nyinyi ni sehemu moja kutoka nyingine. Basi wale waliohama makazi yao, au kufukuzwa kutoka huko, au kuteswa katika njia Yangu, au waliopigana na kuuawa, hakika nitawafutia makosa yao na nitawaingiza katika mabustani yenye mito inayotiririka chini yake; ni malipo kutoka kwa Mwenyezi Mungu, na kwake Yeye ndiko kulikoko malipo mazuri zaidi}

'And their Lord has accepted of them and answered them: Never will I suffer to be lost the work of any of you be he male or female: Ye are members, one of another: those who have left their homes, or have been driven out therefrom, or suffered harm in My cause, or fought or been slain - verily I will blot out from them their iniquities and admit them into gardens with rivers flowing beneath; a reward from the presence of God and from His presence is the best of rewards' (3: 195).

Wala msitamani yale ambayo Mwenyezi Mungu amewapa baadhi yenu kwa kuwazidishia zaidi kuliko wengine; kwa wanaume ni sehemu ya walichokichuma, na kwa wanawake ni sehemu ya walichokichuma; na muombeni Mwenyezi Mungu katika fadhila zake, kwani Mwenyezi Mungu ni Mjuzi wa kila kitu (4: 32).

'And in no wise covet those things in which God 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 God of His bounty for God has full knowledge of all things' (4: 32).

"Kwa wanaume Waislamu na wanawake Waislamu - kwa wanaume waumini na wanawake waumini - kwa wanaume wanaofanya ibada kwa unyenyekevu na wanawake wanaofanya ibada kwa unyenyekevu, kwa wanaume wakweli na wanawake wakweli, kwa wanaume wenye subira na uthabiti na wanawake wenye subira na uthabiti, kwa wanaume wanaojinyenyekeza na wanawake wanaojinyenyekeza, kwa wanaume wanaotoa sadaka na wanawake wanaotoa sadaka, kwa wanaume wanaofunga saumu na wanawake wanaofunga saumu, kwa wanaume wanaohifadhi tupu zao na wanawake wanaohifadhi tupu zao, na kwa wanaume wanaomtaja Mwenyezi Mungu sana na wanawake wanaomtaja Mwenyezi Mungu sana - kwao Mwenyezi Mungu ameandaa msamaha na malipo makubwa" (). [Salih, op cit., p. 148]

Pia hutokea kwamba Maswahaba wa Mtume ﷺ walipotaja wahyi fulani, walitofautiana katika maoni yao kuhusu sababu yake ya kushuka (sabab al-nuzul). Hii ni kwa sababu, kama ilivyoonyeshwa hapo juu, kumekuwepo na asbabu mbalimbali kwa wahyi mmoja, na kila mmoja wa waliopokea habari za mazingira hayo alikuwepo katika mojawapo tu ya matukio hayo mbalimbali.

It also occurs that the Companions of the Prophet when mentioning a revelation, differed in their views about its sabab al-nuzul. This is due to the fact that as already shown above there have been various asbab for one particular revelation, and each of the persons reporting the circumstances had been present only on one of the various occasions.

Vinginevyo, maoni kadhaa kuhusu ufunuo uleule yanapaswa kupimwa kwa sifa zake kulingana na kanuni za 'ulum al-hadith, na mojawapo yake litaonekana kuwa imara kuliko mengine.

Otherwise several views about the same revelation have to be judged on their merits according to the rules of 'ulum al- ,hadith, and one of them will be found to be stronger than the others.

Kuna riwaya mbili kuhusu ufunuo wa Sura 17: 85:

There are two reports concerning the revelation of Sura 17: 85:

Kwa mujibu wa Ibn 'Abbas, kama ilivyopokewa katika Tirmidhi, Maquraishi waliwaomba Mayahudi wawape kitu ambacho wangeweza kumuuliza Mtume ﷺ kukihusu, nao wakawaambia wamuulize kuhusu Roho (al-ruh). Kisha ikateremshwa aya 17:85.

According to Ibn 'Abbas, as reported in Tirmidhi, the Quraish asked the Jews to give them something they could ask the Prophet about and they were advised to ask about the Spirit (al-ruh). Then the aya 17:85 was revealed.

Kutoka kwa Ibn Mas'ud, kama alivyopokea Bukhari, imepokewa kwamba alisema: Nilipokuwa pamoja na Mtume ﷺ shambani, naye alikuwa ameegemea shina la jani la mtende, walipita baadhi ya Mayahudi. Baadhi yao wakawaambia wengine: Mwulizeni kuhusu Roho. Baadhi yao wakasema: Nini kinachowasukuma kumwuliza kuhusu hilo? Wengine wakasema: (Msifanye hivyo) kwa kuogopa asije akawapa jibu msilolipenda, lakini wao wakasema: Mwulizeni. Hivyo wakamwuliza kuhusu Roho. Mtume ﷺ alinyamaza na hakuwapa jibu lolote. Nikajua kwamba alikuwa anapokea wahyi, kwa hiyo nikabaki mahali pangu. Wahyi uliposhuka, Mtume ﷺ alisema: "Wanakuuliza (Ee Muhammad) kuhusu Roho. Sema: 'Roho ni jambo la Mola wangu, na elimu yake ni kwa Mola wangu, na katika elimu hiyo hamkupewa ila kidogo tu (enyi wanadamu).'" (17:

From Ibn Mas'ud, as reported in Bukhari, it is related that he said: While I was in the company of the Prophet on a farm, and he was reclining on a palm leaf stalk, some Jews passed by. Some of them said to the others: Ask him about the Spirit. Some of them said: What urges you to ask him about it. Others said: (Don't) lest he should give you a reply which you dislike, but they said, Ask him. So they asked him about the Spirit. The Prophet kept quiet and did not give them any answer. I knew that he was being divinely inspired so I stayed at my place. When the divine inspiration had been revealed, the Prophet said 'They ask you (O Muhammad) concerning the Spirit. Say: "the Spirit", its knowledge is with my Lord and from the knowledge it is only a little that has been given to you (mankind)' (17:

Swali jingine linaingia moja kwa moja katika uwanja wa tafsiri, lakini bado linahusiana na asbabu n-nuzuli. Mtu anapojua sababu ya kuteremka (sabab al-nuzul), bado kunabaki kuamua kama ufunuo huo una maana maalum inayohusu tukio mahsusi lililohusishwa nao, au kama una maana ya jumla na unapaswa kutekelezwa na Waislamu wote, katika kila zama.

Another question leads directly to the field of tafsir, but is still connected with asbab al-nuzul. When one knows about the sabab al-nuzul, it is still to be decided whether the revelation has a specific implication for the particular occasion it was connected with, or whether it is of general implication and needs to be applied by all Muslims at all times.

"Kuhusu mwizi, mwanamume au mwanamke, kateni mikono yao: adhabu ya kuwa mfano, kutoka kwa Mungu, kwa uhalifu wao: na Mungu ni Mwenye nguvu, Mwenye hekima."

'As to the thief, male or female, cut off his or her hands: a punishment by way of example, from God, for their crime: and God is exalted in power' (5: 41).

Ingawa aya hii ilishushiwa kuhusu mtu mmoja mahususi aliyeiba kipande cha silaha ya kivita na kuadhibiwa ipasavyo, hukumu yake ni ya jumla. [Angalia Wahidi, op.cit., uk. 111; pia Tafsir Ibn al-Jauzi, Beirut, 1964, Juz. II, uk. 348.]

This verse although it was revealed concerning a specific person who had stolen a piece of armor and had been punished accordingly, is of general application. [See Wahidi, op.cit., p.111; also Tafsir Ibn al-Jauzi, Beirut, 1964, Vol.II, p.348.]

Katika baadhi ya hali, wanazuoni wametupatia historia ya nyuma ya matukio fulani yaliyosimuliwa katika Qur'ani.

In some cases scholars have provided us with the background of certain events that have been narrated in the Qur'an.

Ni dhahiri, hata hivyo, taarifa za aina hii hazimo katika uwanja wa asbab al-nuzul. Ingawa zinaweza kusaidia kuelewa maana ya ufunuo, hazihusiani kwa njia ya moja kwa moja na ya kuaminika, wala hazionyeshi sababu ya papo hapo au tukio lililosababisha ufunuo huo.

Obviously, however, such information does not belong to the field of asbab al-nuzul. Although it may help to understand the message of the revelation, it is not related in a direct and reliable way, showing immediate reason for or the occasion of the revelation.

"Je, hukuona jinsi Mola wako Mlezi alivyowashughulikia watu wa tembo?" (105:1).

'Seest thou not how thy Lord dealt with the companions of the elephant?' (105:1).

Kifungu kifuatacho kutoka kitabu cha tafsiri, ingawa kina taarifa kuhusu mandhari ya tukio lililosimuliwa katika sura, hakimo katika uwanja wa asbab al-nuzul.

The following passage from a book of tafsir, although it contains information about the background of the event narrated in the sura, does not belong to the field of asbab al-nuzul:

(Masahaba wa tembo) walikuja kutoka Yemen wakitaka kuiharibu Ka'aba. (Walikuwa) kutoka Abyssinia, na kiongozi wao alikuwa Abraha al-Ashram, Mhabeshi. [Tujibi, mukhtasar min tafsir al-Tabari, Cairo, 1970, II, p.529.]

(The companions of the elephant) had come from the Yemen and wanted to destroy the Ka'ba (they were) from Abyssinia and their leader was Abraha al-Ashram, the Abyssinian. [Tujibi, mukhtasar min tafsir al-Tabari, Cairo, 1970, II, p.529.]

Tawi la 'ulum al-Qur’an linalohusika na asbab al-nuzul ni miongoni mwa maeneo muhimu zaidi ya elimu kwa ajili ya kuelewa na kufafanua ipasavyo wahyu wa Qur’an. Ujumbe wa Qur’an ni mwongozo kwa nyakati zote.

The branch of 'ulum al-Qur’an concerned with the asbab al-nuzul is one of the most important areas of knowledge for the proper understanding and explanation of the Qur'anic revelation. The message of the Qur'an is guidance for all times.

Hata hivyo, aya zake zilishushiwa katika nyakati mahususi za historia na katika hali mahususi.

However its ayat were revealed at particular points of time in history and in particular circumstances.

Moja ya hatua muhimu zaidi katika tafsiri yenye maana ni kutofautisha kati ya sehemu inayohusishwa tu na tukio la kihistoria na sehemu ambayo, ingawa inahusishwa na tukio la kihistoria, pia ina maana pana zaidi. Elimu ya asbab al-nuzul (sababu za kushuka kwa aya) husaidia kutofautisha kati ya hizi mbili kwa:

One of the most crucial steps in meaningful interpretation is to distinguish between that part which is attached solely to the historical event and that part, which, although attached to the historical event, also has wider implications. The knowledge of asbab al-nuzul helps to distinguish between these two by:

Kufafanua matukio na hali zinazohusiana na kuteremshwa kwa baadhi ya aya.

 Clarifying the events and circumstances, which are connected with the revelation of certain ayat.

Kuonyesha matumizi ya aya hizo kwa kutaja hali ambazo Maswahaba wa Nabii ﷺ waliona zinafaa na zinatumika.

 Illustrating the application of such ayat by referring to situations, when the Companions of the Prophet found them proper and applicable.