Ba'zi faqihlar vahiy kelib aniqlik kiritgan voqealar uchun „Asbab an-nuzul“ atamasini ishlab chiqqanlar.

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

Savol tug'iladi: bu ahkomlar shu voqealar bilan cheklanib, ulardan tashqariga chiqmaydimi yoki bunday har bir o'xshash voqeaga ushbu ahkomlarni qo'llaymizmi?

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?

Javob shuki, bu hukmlar o'xshash har bir holatga qo'llanadi va bu ikki yo'l bilan isbotlanadi:

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

Barcha ayatlarni tekshirganimizda, ushbu voqealarning hukmlarini bayon qilish uchun nozil bo'lgan ayatlar umumiy ifodalar bilan kelganini, xususiy emas ekanini ko'ramiz; shuning uchun ularni umumiyligida tushunish kerak.

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. Rasulullah ﷺ bu ahkomlarni umumiy holda qabul qildilar va ularni shunga o‘xshash har bir voqeaga tatbiq etdilar.

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

Shunday qilib, o‘g‘rilik oyati Safvonning qalqoni (yoki Rido‘) o‘g‘irlanishi haqida nozil bo‘lgan, zihor oyati Salama bint Saxr yoki Avs ibn Somitning xotini Xavla bint Sa‘laba haqida, li‘on oyati esa Hilol ibn Umayya haqida nozil bo‘lgan. Garchi ularning barchasi aniq voqealar haqida nozil bo‘lgan bo‘lsa-da, Rasulullah ﷺ va sahobalar (Allohning ulardan rozi bo‘lsin) bu oyatlarni ularning umumiy shakli tufayli umumiy ma’noda qabul qilganlar va ularni shunga o‘xshash har bir holatga qo‘llaganlar. Buni Sunnat va sahobalarning ijmo‘i isbotlaydi.

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.

Ushbu dalillardan quyidagi shariat qoidasi keltirib chiqarilgan: „Hukm sababning xususiyligiga emas, balki iboraning umumiyligiga qaraladi" (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).