Qur’on nozil bo‘lish sabablarini bilish Qur’onni, shuningdek, unda mavjud bo‘lgan ko‘plab islomiy hukmlarni tushunish uchun katta ahamiyatga egadir.

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.

Quyidagilar Qur'on nozil bo'lish sabablarini bilishning ba'zi foydalaridir:

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

1. Asbob an-nuzul ko'pincha islom qonunlarining ayrimlarini joriy etishning asosidagi hikmatni izohlaydi. Ilohiy qonunlar ortidagi hikmatni bilish olimlarga umumiy tamoyillarni beradi, bu tamoyillar esa o'xshash sabab yoki oqibatga ega yangi masalalar uchun hukmlar chiqarishga imkon beradi. Asbob an-nuzul, shuningdek, qonunlarning masalalarni hal etishdagi insonning umumiy manfaatiga bo'lgan e'tiborini ko'rsatadi.

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.

Shu bilan birga, bu bizni Allohning rahmatiga ongli qiladi, bu esa barcha ilohiy qonunlarning asosiy qismidir. Masalan, Ibn Abbos rivoyat qilishicha, Hilol ibn Umayya Nabiy (ﷺ) huzuriga kelib, xotinini (Hilolning xotinini) Shurayk ibn Sahmo bilan zinoda ayblagan. Nabiy (ﷺ) unga dedi: “(Dalil) keltir (to‘rt guvoh), aks holda orqangga (ellik yoki sakson darra) jazo olasan.” Hilol javob berdi: “Ey Allohning Rasuli (ﷺ), agar bizdan biri xotini bilan birga bir erkakni ko‘rsa, u chiqib ketib guvoh izlashi kerakmi?” Allohning Elchisi yana dedi: “(Dalil) keltir.”

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)

"…dalil keltiring, aks holda jazoga uchraysiz." Hilol shunda dedi: "(Qasamki) Sizni Haq bilan yuborgan Zotga qasam, men rostini gapiryapman. Va Alloh mening orqamni jazodan xalos qiladigan biror narsani albatta nozil qiladi." Shunda Jibril vahiy bilan tushdi,

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. Ba'zan nuzul sabablari oyatlarning umumiy ma'nosidan qaysi jihat nazarda tutilganini aniq ko'rsatadi. Ya'ni oyatning zohiriy ma'nosi Alloh nazarda tutmagan holatlarni ham o'z ichiga oladigan darajada umumiy bo'lishi mumkin.

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.

Bunga misol sifatida quyidagi oyat keltiriladi,

An example of this is the verse,

Marvon46 o‘z darvozabon Rofi‘ga dedi: “Ey Rofi‘, Ibn ‘Abbosga bor va unga ayt: ‘Agar bizdan har bir kishi o‘zi qilgan ishdan xursand bo‘lib, qilmagan ishi uchun maqtovga sazovor bo‘lishni yoqtirsa, azobga uchraydi, demak, biz hammamiz azobga uchraymiz.’” (U shunday qilganda) Ibn ‘Abbos javob berdi: “Sizlarga o‘sha oyat borasida nima bo‘ldi? Albatta, u Kitob ahli haqida nozil bo‘lgan.”47 So‘ng u undan oldingi oyatni tilovat qildi.

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 ‘Abbos shunday dedi: “Alloh elchisi (r) ulardan biror narsa haqida so‘raganida, ular uni undan yashirib, o‘rniga boshqa narsa berishardi. Keyin ular chiqib ketishardi, shunda u ular so‘ragan narsani unga bildirganlarini o‘ylab qolardi, ular esa uning maqtovi va minnatdorchiligini izlashardi. Ular undan so‘ralgan narsani yashira olganlaridan ham juda xursand bo‘lishardi.” 49 Shunday ekan, bu oyat har bir qilgan ishidan xursand bo‘lgan kishilarning hammasiga emas, balki ilohiy kitoblar berilgani uchun xursand bo‘lib, haqiqatni bilishni istaganlardan uning ma’nolarini yashiradigan kishilarga xos.

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. Sabab al-nuzul (vahiy sababi) ba'zan oyatlardan chiqariladigan hukmlarni aniqlashtiradi. Oyatning ochiq ma'nosi bir hukmni anglatishi mumkin, holbuki oyat nozil bo'lgan sharoit boshqa hukmni ko'rsatadi. Masalan, Urva bir safar xolasi, Payg'ambar (r) ning xotini Oisha ga dedi: "Sen bu oyatni bilasanmi,"

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,

"Men, ularning orasida yurmagan kishida hech qanday gunoh yo'q deb hisoblayman." ‘Oisha javob berdi: "Ey jiyanim, nahot shunday dahshatli gapni aytding! Agar oyat sen tushungandek ma'noda bo'lganida, "Demak, ularning orasida yurmagan kishiga hech qanday gunoh yo'q" deb aytilgan bo'lardi. Lekin u Islomdan oldin Ansor qabilasi (hajj yoki 'umra) ibodatlarini ikki butga — Isoof va Nosilaga bag'ishlagani uchun nozil bo'lgan. Odamlar dengiz bo'yidagi o'sha joyga borar, so'ngra as-Safo va al-Marva orasida yurar, keyin boshlarini oldirardilar. Islom kelgach, Johiliyat davrida qilganlari sababli, ular orasida yurishni xohlamay qolishdi. Shunda Alloh quyidagi oyatni nozil qildi: "Albatta, as-Safo va al-Marva Allohning shiorlaridandir..."" Boshqa rivoyatda u yana qo'shdi: "Keyin Allohning Elchisi (ﷺ) ularning orasida yurish qanday bajarilishi kerakligini ko'rsatdilar. Shunday ekan, ularning orasida yurishni tark etishga hech kimga ruxsat yo'q." Oyatning zohiriy ma'nosi as-Safo tog'i bilan al-Marva tog'i orasida yurish faqat mubah (ruxsat etilgan) ekanini ko'rsatsa-da, nozil bo'lish sababi uning vojib ekanini bildiradi.

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).