Baadhi ya wanachuoni wa fiqhi wameibuni istilahi „Asbab an-nuzuul‟ kwa matukio ambayo wahyi ulikuja kuyafafanua.

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

Swali linaibuka: je, hukumu (Ahkam) hizi zinabaki kuwa mahsusi kwa matukio haya na hazipiti zaidi yake, au tunazitumia hukumu hizi kwa kila tukio linalofanana?

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?

Jibu ni kwamba hukumu hizi (ahkam) zinatumika kwa kila tukio linalofanana, na hili limethibitishwa kwa njia mbili:

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

1. Kwa kuchunguza Aya zote zilizoteremshwa kufafanua hukumu za matukio haya, tunaona kwamba zilikuja kwa maneno ya jumla na si mahususi, hivyo ni lazima zichukuliwe katika ujumla wake.

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. Mtume ﷺ alichukua hukumu hizi kwa ujumla wake, na kuziweka katika kila tukio linalofanana nazo.

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

Kwa hiyo Aya ya wizi ilishushwa kuhusu wizi wa Majn au Rida wa Safwaan, Aya ya Zihar kuhusu Salamah bint Sakhar au Khawlah bint Tha‟labah mke wa Aws b. Saamit, na Aya ya laana (Li‟aan) kuhusu Hilal b. Umayyah. Ingawa zote zilishushwa kuhusu matukio maalum, Mtume ﷺ na Maswahaba (Allah awaridhie) walizichukulia kuwa za jumla kutokana na umbo lake la jumla, wakazitumia kwa kila tukio linalofanana nalo. Hili limethibitishwa na Sunnah na Ijma ya Maswahaba.

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.

Ilikuwa kutokana na dalili hizi ndipo kanuni ifuatayo ya Shari‘ah ilipotolewa: „Jambo la kuzingatiwa ni ujumla wa maneno wala si ukomo wa sababu“ (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).