Qur'on barcha xalqlar uchun, barcha zamonlarda, Qiyomat kunigacha bo'lgan universal hidoyat kitobidir; u insonlarga Yaratuvchisi bilan munosabatlarida, shuningdek, shaxs va guruhlar sifatida o'zlari bilan munosabatlarida to'g'ri yo'lni ko'rsatadi. Shu bilan birga, Qur'on ma'lum bir zamonda va ma'lum bir jamiyat orasida yashagan bir kishiga nozil qilingan. Ba'zan shunday voqealar yuz berardiki, Payg'ambar (ﷺ)ning sahobalari ularga nisbatan shubhada qolar yoki ba'zi masalalar ularga noaniq bo'lib tuyulganda, ular bu haqda Payg'ambardan so'rashardi. Bunday va shunga o'xshash ehtiyojlarga javoban Payg'ambar (ﷺ)ga oyatlar nozil qilinardi. Bu voqealar vahiy nozil bo'lgan vaziyatni ifodalaydi va ular "asbabun-nuzul" (nozil bo'lish sabablari) deb ataladi. Shunday qilib, Qur'on muayyan holatlardan foydalanib, umumiy ahamiyatga ega bo'lgan ko'rsatmalar beradi.

The Qur’aan is a book of universal guidance for all peoples in all times until the Day of Judgment, showing them the correct path in their relations with their Creator and in their relations with themselves as individuals and groups. At the same time, the Qur’aan was revealed to one man living in a specific time and place among a specific community. On occasions, certain events would occur about which the Prophet’s followers were unsure, or on other occasions they might actually ask him about some matters which were unclear to them. In response to these and similar needs, verses were revealed to the Prophet (ﷺ). These events represent the context in which revelation came and are referred to as “ asbaab an-nuzool” (reasons for revelation). The Qur’aan, therefore, uses the particular to give instructions of universal significance.

Masalan, Xavla binti Sa‘laba eriga Avs ibn as-Somit to‘shakda (zihor)40 unga yuz o‘girganida, u Payg‘ambar ﷺ ga shikoyat qilib bordi. Payg‘ambarning ﷺ rafiqasi ‘Oyisha aytdi: “Hamma narsani eshituvchi Zot muborakdir. Haqiqatan, Xavla binti Sa‘laba eriga shikoyat qilib Payg‘ambar ﷺ bilan gaplashayotganda, uning gaplarining bir qismini men eshitdim. U shunday dedi: ‘Ey Allohning Elchisi ﷺ, u mening yoshligimni yeb tugatdi, men esa unga qornimni yoydim. Endi men qarib, bola tug‘ishdan to‘xtaganimda, u menga yuz o‘girdi. Ey Alloh, haqiqatan men Senga shikoyat qilaman!’ Kechasi o‘tmasidan Jibril ushbu oyatlar bilan tushdi:

For example, when Khawlah bint Tha‘labah’s husband, Aws ibn as-Saamit, turned his back on her in the marriage bed (thihaar),40 she went to complain to the Prophet (ﷺ). ‘Aa’ishah, wife of the Prophet (ﷺ), said, “Blessed is He who hears all things. Verily, I heard some of what Khawlah bint Tha‘labah said while she was complaining about her husband to the Prophet (ﷺ). She said, ‘O Messenger of Allaah (ﷺ), he ate up my youth and I spread my stomach for him. Now that I have grown old and stopped having children, he has turned his back on me. O Allaah, verily I complain to You!’ An evening did not pass before Jibreel came down with these verses:

Demak, nuzul sabablari (asbaab an-nuzool) Muhammad (ﷺ) payg'ambarligi davrida yuz bergan, voqea sodir bo'lgan paytda ularga nisbatan Qur'on oyatlari yoki suralari nozil bo'lgan hodisalar, deb ta'riflanishi mumkin.42

Hence, the reasons for revelation (asbaab an-nuzool) could be defined as incidents recorded during the prophethood of Muhammad (ﷺ) about which Qur’aanic verses or chapters were revealed at the time of their occurrence.42

Muayyan vahiyning sabab-i nuzuli faqat tegishli voqealarning guvohlari yoki guvohdan xabar olgan kishi tomonidan bilinishi mumkin edi.

The circumstances for a particular revelation could only be known to the witnesses of the relevant events or someone who was informed by a witness.

Shuning uchun bu bilimning yagona ishonchli manbai sahobalardir. Худди Пайғамбар (ﷺ) ҳадисларидек, бундай ривоятларнинг ишончлилиги ровийлар silsilasining ishonchliligiga bog‘liqdir. Tobiin kishining biror vahiy sababi haqidagi fikri, agar u o‘z fikrini sahobalardan biriga nisbat bermagan bo‘lsa, hadis olimlari tomonidan odatda zaif deb hisoblanadi. 43

Therefore, the only reliable source for this knowledge is the sahaabah. Like the hadeeths of the Prophet (ﷺ), the reliability of such reports depends upon the reliability of the chain of narrators. The statement of a tabi‘ee about the reason for a given revelation is usually considered weak by the scholars of hadeeth if he didn’t attribute his opinion to one of the sahaabah. 43