《古兰经》是为指引而降示的，适用于以后的一切时代与情况。然而，其中的各节经文是在历史上某个特定时期、特定情况下降示的。阿拉伯语"sabab"（复数"asbab"）意为原因、缘由，"马尔里法·阿斯巴卜·安-努祖勒"（marifa asbab al-nuzul）即关于降示原因的知识，也就是了解与《古兰经》某些章节降示相关的历史中特定事件和情况的知识。

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.

al-Wahidi（卒于468年/1075年），是该领域最杰出的古典学者之一，他写道："若不深入了解经文的故事及其降示的原因（即渊源），便无法掌握经文的释义。"[《降示的渊源》，作者：al-Wahidi al-Nisaburi。开罗，1968年，第4页]　了解"降示的渊源"（asbab al-nuzul），有助于人们理解某段启示降示时的具体情境，这能阐明其含义，并为解释（tafsir）和将该经文应用于其他情况提供指引。

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.

特别是，了解"asbab al-nuzul"（启示背景）有助于人们理解：

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

这段文字是对经文“直接而即时的含义与所指”的说明，即在其原始语境中可以看出的意思。

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

法律裁决背后的直接原因。

 The imminent reason underlying a legal ruling.

这节经文的本义。

 The original intent of the aya.

关于一段经文的含义是特指还是具有普遍适用性，以及在何种情况下应当适用它的问题。

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

先知时期的历史背景与早期穆斯林共同体的发展。

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

示例:

Example:

"东方和西方都是真主的；你们无论向哪一方，那里都有真主的威严。真主是无所不在的，是全知的。"（2:115）

'To God belong the East and the West: whithersoever ye turn, there is the presence of God, for God is all-pervading, allknowing' (2:115).

若不了解其因由（sabab），人们很容易得出结论：这段启示允许穆斯林在礼拜时面向任何方向；然而众所周知，面向克尔白（Qiblah）是礼拜有效的条件之一，缺此礼拜即无效。这段启示降示的背景，说明了它的真正含义。

Without knowing the sabab (reason), one might easily conclude that this revelation permits the Muslim to face any direction when performing prayer, while it is well known that to face Qiblah is one of the conditions without which prayer becomes invalid. The circumstances in which this revelation occurred explains its implications:

根据瓦希迪（前引书第20-21页），一群穆斯林在一个漆黑的夜晚出行，他们不知道麦加天房的方向，事后才发现自己朝错了方向礼拜。他们向先知ﷺ询问此事，先知保持沉默，直到上述经文降示。[此段依据贾比尔·本·阿卜杜拉的传述。] 瓦希迪还向我们介绍了该节经文据称适用的其他一些情况：

According to Wahidi [op. cit. pp. 20-21] a group of Muslims traveled on a dark night and they did not know where the qibla was, so they later realized that they had prayed in the wrong direction. They asked the Prophet about it and he kept silent until the above verse was revealed. ' [Based on a report from Jabir b. 'Abdullah. Wahidi also informs us about some other situations when the aya reportedly applied:

- 人可以在自己所骑的骆驼上礼拜拿发（sunnah 类的自愿拜），骆驼朝向哪个方向都可以（依据伊本·欧麦尔）。 Wait—I must correct that: I should not add extraneous terms. Corrected translation: - 人可以在自己所骑的骆驼上礼自愿拜，无论骆驼转向哪个方向都可以（依据伊本·欧麦尔）。

- That one may pray voluntary prayer on one's riding camel, in whichever direction it may turn (based on Ibn 'Umar).

- 圣门弟子曾问，为何他们被命令为阿比西尼亚的已故王（Negus）祈祷，而那位王生前是面向与他们不同的qibla礼拜的（依据伊本·阿拔斯和阿塔的传述）。

- That the Companions of the Prophet asked why they were ordered to pray for the dead Negus of Abyssinia, who had prayed towards a different qibla than their own (based on Ibn 'Abbas and 'Ata').

- 犹太人曾询问：穆斯林的朝向（qibla）为何从拜图勒·麦格迪斯（Bait al-Maqdis）改变了？（据伊本·阿比·塔勒哈的记载）

- That the Jews asked, why the qibla of the Muslims had been changed from bait al-maqdis (based on Ibn Abi Talha).

参见 Wahidi, op.cit., p.21。这一切都支持这样一种观点(K. Murad 特别提请我注意这一观点),该观点基于 Zarkashi(Suyuti, Lubab an nuzul, Tunis, 1981, p.7.),认为当圣门弟子谈到《古兰经》的某节经文时,说"此节是关于……而降示的"(nazalat fi kadha),他们并不局限于叙述经文降示的某一个"原因",而是指向先知在世期间该经文所适用的特定"情境";而该节经文最初降示的时间可能要早得多。其中蕴含着理解和注释《古兰经》训示的广阔途径。考虑到这一降示缘由,人们不能得出错误的结论,认为朝向何方祈祷并不重要。然而,学者们认为,这节经文宽恕了那些在不利环境下非自愿地未能朝向正确的麦加方向(qibla)的人的错误。

See Wahidi, op.cit., p.21. All this supports the view (to which in particular K. Murad drew my attention) of Suyuti based on Zarkashi (Suyuti, Lubab an nuzul, Tunis, 1981, p.7.) that when the suhaba of the Prophet spoke about an aya of the Qur'an, saying 'It was revealed concerning ...'(nazalat fi kadha) they do not restrict themselves to narrating a single 'cause' for the revelation of an aya but rather refer to the 'situations' to which particular verses where found applicable during the lifetime of the Prophet while the occasion of the first revelation of the aya may have been much earlier. In this lie great avenues for understanding and tafsir of the Qur'anic message.] Taking into account this reason for the revelation one cannot come to the wrong conclusion that it is unimportant where to turn in prayer. The scholars say however that this verse excuses the mistake of those who un-willingly and under adverse circumstances fail to observe the correct qibla.

众所周知的asbab al-nuzul（经文降示背景）是由可靠的圣门弟子传述给我们的。正如整个圣训学的情况一样，只有sahih（真实可靠）的传述才能被视为完全可信。这里还有一个特别的条件，即转述者必须亲身在场于该事件（启示降示）的时间与场合。[Wahidi. p.4.] 仅由tab'iun（再传弟子）转述、而不追溯至先知和其门徒的传述，应被视为da'if（弱）。因此，不能仅凭作者或某些人的意见，就接受某节经文可能降示于某种情况的说法。相反，人们需要确切知道是谁转述了这一事件，他本人是否在场，以及是谁把它传到了我们这里。

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.

有两类关于“asbab al-nuzul”（降示背景）的传述：

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

确凿的传述。

 Definite reports.

或然性的传述

 Probable reports.

在第一类（确定型）中，叙述者明确表示，他所讲述的事件即是该经文的降示原因（sabab al-nuzul）。

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

据伊本·阿拔斯传述：经文“你们当服从真主，服从使者，并服从你们中掌权的人”（4:59）是为阿卜杜拉·本·胡达法·本·盖斯·本·阿迪而降示的，当时先知ﷺ任命他为一支小队（sariyya）的指挥官。【布哈里圣训集，第六卷，第108段】在第二种（或然）情况中，传述人并未明确指出所叙述的事件就是启示背景（sabab al-nuzul），而只是暗示了这种可能性。

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.

在第二类（或然类）中，叙述者并未明确指出所叙述的事件就是“降示原因”（sabab al-nuzul），而只是暗示了这种可能性。

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

据'Urwa传述:祖拜尔与一位安萨尔人因哈拉的一条天然山涧水流发生争执。先知ﷺ说:"祖拜尔啊,你先灌溉(你的田地),然后让水流给你的邻居。"安萨尔人说:"安拉的使者啊(这是因为)他是你的表亲吗?"先知ﷺ的脸色因此变红(发怒),他说:"祖拜尔啊,你灌溉(你的田地),然后把水留住,直到水淹没田地直至田埂,然后再让水流给你的邻居。"于是,在那位安萨尔人激怒了先知ﷺ之后,先知ﷺ允许祖拜尔取得他应得的全部权利。

Narrated 'Urwa: Az-Zubair quarreled with a man from the Ansar because of a natural mountainous stream at Al-Harra. The Prophet said: O Zubair, irrigate (your land) and then let the water flow to your neighbor. The Ansar said: O Allah's apostle (this is because) he is your cousin? At that the Prophet's face became red (with anger) and he said: O Zubair. Irrigate (your land) and then withhold the water till it fills the land up to the walls and then let if flow to your neighbor. So the Prophet enabled Az-Zubair to take his full right after the Ansari provoked his anger.

先知此前曾下达过一道对双方都有利的命令。祖拜尔说:"我认为这节经文正是为此事降示的:'不然,你的主发誓,除非他们使你判决他们之间所争执的事,然后在他们心里对于你的判决不感到难受,并完全顺服,他们便不是信士。'"(4:65) [Bukhari, VI, No. 109.]

The Prophet had previously given an order that was in favour of both of them. Az-Zubair said: 'I don't think but this verse was revealed in this connection: But no, by your Lord, they can have no faith, until they make you judge in all disputes between them' (4: 65). [Bukhari, VI, No. 109.]

《古兰经》某些经文的降示与三类"原因"相关：

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

因应某一事件或一般情况而降示的启示。

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

针对某人所提出的特定问题而降示的启示。

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

启示也可能出于其他原因，这些原因有些为我们所知，有些则不为我们所知。

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

ابن عباس 传述：先知ﷺ走向 Al-Batha'，登上山顶，大声呼喊： Note: the translation above should read as follows, with "Al-Batha'" kept as in the original: 伊本·阿拔斯传述：先知ﷺ走向 Al-Batha'，登上山顶，大声呼喊：

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

"哦，早晨的人们啊！"于是古莱氏人聚集到他身边。他说："你们看看！如果我告诉你们，一支敌人会在早晨或傍晚来袭击你们，你们会相信我吗？"他们回答说："会。"

'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'.

他说:"那么,我就是你们面前一个明白的警告者,警告你们即将来临的严厉刑罚。"艾布·莱海卜说:"你把我们召集来,就是为了这个吗?愿你毁灭!"于是安拉降示经文:"艾卜·莱海卜的双手必遭毁灭"(古兰经 111:1)。[布哈里圣训集,第六卷,第496段。]关于艾布·莱海卜的章节,正是针对他说"愿你毁灭!"这一事件而降示的。

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!'

《古兰经》第2章第158节关于萨法和麦尔沃山的经文，是在先知ﷺ时期，为回应麦加的一个具体情况而降示的。

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

'Urwa 传述：我就（关于在Safa与Marwa之间行Sa'i）问'A'isha。她说："那些在Mushallal放置偶像Manat的人，出于对它的敬畏，因奉其名而结束Ihram的人，不在Safa与Marwa之间行Sa'i（因为这两座山之间还有另外两尊偶像）。于是真主降示：{Safa与Marwa确实是真主的标志之一。}于是真主的使者ﷺ和穆斯林们便在二者之间行Sa'i。"Sufyan说：

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:

偶像“曼纳特”位于古岱德的穆沙莱勒。阿伊莎补充道：“这节经文是为安萨尔而降示的。他们和加萨尼部落在皈依伊斯兰教之前，都以曼纳特的名义开始朝觐的斋戒（Ihram）。”阿伊莎又补充道：“安萨尔中有些人以曼纳特的名义开始斋戒，曼纳特是位于麦加与麦地那之间的一尊偶像。他们说：‘啊，安拉的使者！我们因为敬畏曼纳特，过去不在赛法与麦尔沃之间行萨义（Sa'i）。’”［《布哈里圣训实录》，第六卷，第某号］

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；另外第22、23条。针对这一情况，《古兰经》2:158得以降示。

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

许多时候,穆斯林们就伊斯兰信仰与伊斯兰的生活方式向先知ﷺ提出问题。

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

一个有很多次启示是针对向先知提出的问题而降下的例子是《妇女章》（第4章）：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

据哲ابِر传述:先知ﷺ与艾布·伯克尔步行来探望我(那时我正患病),到了巴努·萨拉麦的住处。先知ﷺ发现我失去了知觉,便要了水,用水做了小净,并将水洒在我身上。我恢复了知觉,便说:"安拉的使者啊!您要我如何处理我的财产呢?"于是降示了经文:"安拉为你们子女的(继承)作了这样的命令"(4:11)。[《布哈里圣训实录》第六卷,第101段。] 该节经文涉及遗产继承,阐明了子女继承的规定如下:

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:

真主这样为你们规定子女的继承份额："男子分得相当于两个女子的份额；如果所有的继承人都是女儿，且为两个或两个以上，她们应得遗产的三分之二；如果只有一个女儿，她应得一半……"（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).

在其他场合，先知本人也曾提出问题。《古兰经》第19章第64节正是针对先知穆罕默德ﷺ所提出的此类问题而降示的：

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

伊本·阿拔斯传述：先知对天使吉卜利勒说："是什么阻止你不像现在这样多来看望我们？"于是降示了经文："我们（天使）除非奉你主的命令，否则不降临。凡在我们面前的，凡在我们背后的，凡在二者之间的，都是祂的。"（19：64） [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.]

有许多时候，天启降下，为穆斯林社群中出现的一些普遍性问题提供了指引。

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

萨比特传述自阿内斯：犹太人中，女人月经期间，他们不与她同餐，也不与她同住一屋；于是真主的使者ﷺ的同伴们……

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)

他们向使者（愿主福安之）询问，于是安拉至高无上降示启示："他们问你关于经期的事，你说：'那是一种污秽，所以在经期中要远离女人。'"（《古兰经》2:222）真主的使者ﷺ说："除了性交，其他事情都可以做。"［穆斯林，《圣训实录》第1卷，第592则。］这段传述也很好地说明了，每当出现这类问题时，先知ﷺ本人如何解释启示的含义。

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.

通常，一条普遍性的规定成为古兰经启示的一部分之前，往往是为了回应某个特定之人的处境或需要而首先降示的，例如第2章第196节：

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:

"……若你们中有人患病，或头上有疾患（需要剃头），他应当以斋戒、施舍或宰牲作为赎罪……"凯尔卜·本·欧朱拉说：这节经文——"若你们中有人患病，或头上有疾患"——是为我而降示的。我头上有虱子，我把这件事告诉了先知ﷺ，他说："剃掉（头发），并以三天斋戒、或一只牲畜作为赎罪，或者喂养六位穷人，每位穷人一撒尔（Sa'）。"[穆斯林圣训集，第二册，编号2735、2738、2739；瓦希迪，同前引书，第31页。一撒尔是约2.6公斤的容量单位。] 这又是先知ﷺ亲自详细解释启示的一个例子。其他情况下，此类启示只能适用于相关的当事人。这种启示最好的例子是上文已提及的《火焰章》（111）。另一些例子是《古兰经》中提到先知穆罕默德ﷺ的经文，例如第75章第16节：

'... 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:

据伊本·阿拔斯传述,关于安拉的话:“你不要为了急于(背诵)而转动你的舌头”。

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

"催促着它"(75:16)。当天使吉卜里勒把神圣的启示传达给安拉的使者时,他会动一动舌头和嘴唇,那个阶段对他来说非常艰难,这种动作表明启示正在降临。于是安拉在《复活章》中启示道,该章开头为:"我指着复活日起誓……"经文是:"你不要为了催促它而急速地移动你的舌头来诵读《古兰经》。我必定会把它汇集在你的心中,并使你能够诵读它。"(75:16-17) [Bukhari. VI. No. 451.]

to make haste therewith' (75:16). When the Angel Gabriel revealed the divine inspiration to Allah's Apostle he moved his tongue and lips, and that stage used to be very hard for him, and that movement indicated that revelation was taking place. So Allah revealed in Sura al-qiyama which begins: 'I do swear by the Day of Resurrection ...' The Verses: 'Move not your tongue concerning (the Qur'an) to make haste therewith. It is for us to collect it (Qur'an) in your mind and give you the ability to recite it by heart' (75:16-17). [Bukhari. VI. No. 451.]

从圣门弟子的传述中可以看出，《古兰经》的某些段落似乎是针对不止一件事、一种情况或一个问题而降示的；或者说，《古兰经》某段经文的适用，也不止于某一个特定的场合，正如上文所指出的那样。

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.

示例:

Examples:

《古兰经》第112章（《忠诚》章）首先是针对麦加未迁徙前的多神教徒（mushrikun）而降示的，其次是针对迁徙到麦地那后所遇到的有经人（ahl al-kitab）而降示的。［《古兰学通论》（Itqan），第一卷，第35页；Wahidi，同上，第262-3页。］另一个例子是第9章第113节。

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:

这节经文最初是与先知的叔叔艾布·塔利布去世的事情有关而降示的。当时穆罕默德ﷺ说：“除非我被禁止，否则我会一直为你求饶。”

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'.

然后降示了这段经文:{先知和信士不应当为多神教徒求饶,即使他们是至亲,在他们明白了他们是火狱的居民之后。}[布哈里圣训集,第六卷,第197段。]另一则被转述的事件是:教友们,尤其是欧麦尔·本·赫塔卜,发现先知ﷺ在探访墓地时流泪。先知ﷺ解释说,他去探望了母亲的坟墓,并请求主允许他去探望,主已经允许了他;他又请求主允许他为她求饶,但主没有允许他,于是便降示了上述经文。 [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.]

一个众所周知的例子，说明若干启示与某一特定情况相关：据可靠的记载，有三节经文是在回应乌姆·赛莱迈的提问时降示的。她问的是，《古兰经》中提到男人获得报酬，为何或是否只提到了男人。据哈基姆和提尔米兹的记载，经文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

和33:35是为回应这个问题而降示的：

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

"他们的主垂允了他们，并应答他们说：'我绝不使你们中任何一个善行徒劳无功，无论男女，你们彼此同源。那些离乡背井、被驱逐出家园、为我的缘故受伤害、战斗或被杀的人，我必定涂去他们的罪恶，并让他们进入下面有河流流淌的乐园，作为从上主那里而来的报酬；上主那里有最好的报酬。'"（3:195）

'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).

“你们不可羡慕真主赐予你们中一部分人胜过另一部分人的东西。男人有其所得的份，女人也有其所得的份。你们当向真主祈求他的恩惠，真主确是全知万物的。”（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).

"对于穆斯林男女、信道的男女、虔诚的男女、诚实的男女、坚忍恒守的男女、谦卑的男女、施舍的男女、斋戒的男女、保守贞洁的男女，以及多念真主的男女——真主为他们预备了赦宥和重大的报酬。"(33:35) [Salih, op cit., p. 148]

'For Muslim men and women - for believing men and women - for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in God's praise - for them has God prepared forgiveness and great reward' (33:35). [Salih, op cit., p. 148]

也会出现这样的情况:圣门弟子在提及某段启示时,对其经文降示的原因(sabab al-nuzul)看法不一。这是因为如前所述,同一段启示可能有多种降示原因,而每位叙述者所描述的情形,只是他亲身在场的某一次事件。ﷺ

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.

否则，对于同一段启示的多种观点，就必须依据圣训学（'ulum al-hadith）的规则，逐一衡量其优劣，最终会发现其中一种比其他观点更为有力。

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.

关于《古兰经》第17章第85节的降示，有两种传闻。

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

根据伊本·阿拔斯的记载（见于提尔米兹圣训集），古莱什人请犹太人给他们一个问题，去问先知，犹太人便指示他们去问关于灵魂（al-ruh）的事。随后，经文17:85被降示。

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.

据伊本·麦斯欧德传自《布哈里圣训实录》，他说：我曾与先知ﷺ一同在一块田地里，先知ﷺ靠在一根棕榈枝干上，几个犹太人经过。他们中有人对其他人说：你们去问他关于灵魂的事。有人说：你们为何要问他这个？也有人说：（别问）以免他给你们一个你们不喜欢的回答。但他们说：去问吧。于是他们就问先知ﷺ关于灵魂的事。先知ﷺ沉默不语，没有给他们任何回答。我知道他正在接受启示，所以我留在原地。启示降下之后，先知ﷺ说：“他们会问你（穆罕默德ﷺ）关于灵魂的事。你说：‘灵魂是我主的事务，你们所得的知识只是一点点。’”（17:85）

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:

85).

85).

尽管第一条传述已被提尔米兹迪判定为沙希赫（可靠），第二条传述仍被认为更为有力，因为它来自伊本·麦斯欧德，他说自己在启示降临的场合在场；而提尔米兹迪所载伊本·阿拔斯的传述中并没有这一信息。 [See Salih, op.cit., pp. 145-6; Bukhari, VI, No. 245.]

The second report, although the first one has been declared sahih by Tirmidhi, is considered to be stronger because it comes from Ibn Mas'ud, who says that he was present on the occasion of the revelation, while the report from Ibn 'Abbas in Tirmidhi does not contain this information. [See Salih, op.cit., pp. 145-6; Bukhari, VI, No. 245.]

另一个问题直接涉及tafsir领域，但仍与asbab al-nuzul相关。即使人们知道了sabab al-nuzul，仍需判断这段启示对与之相关的特定事件是否具有特定的含义，还是具有普遍的含义，需要所有穆斯林在任何时候都加以应用。

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.

“至于盗窃者，无论男女，你们都要砍断他们的手，作为对他们罪行的惩罚，这是真主的一种示众的惩戒。真主是万能的，是至睿的。”（5：41）

'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).

虽然这节经文是因某个人偷窃了一件铠甲并依律受罚而降示的，但它的适用范围是普遍的。[参见 Wahidi, op.cit., p.111；另见 Tafsir Ibn al-Jauzi, Beirut, 1964, Vol.II, p.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.]

在某些情况下,学者们为我们提供了《古兰经》中所叙述的某些事件的背景。

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

显然，然而，此类信息并不属于 asbab al-nuzul（启示背景）的范畴。尽管它或许有助于理解启示的内涵，但它并非以直接且可靠的方式相关联，也不能明确显示启示降示的直接原因或具体情境。

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.

"你难道没有看到你的主怎样对待象军的伙伴吗？"（105:1）

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

以下这段出自一部tafsir著作的文字，虽然包含了关于该章所叙述事件背景的信息，但它并不属于asbab al-nuzul（经文降示背景）的范畴。

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:

(象军的人)来自也门,他们想要摧毁克尔白(天房)。他们来自阿比西尼亚,其首领是阿比西尼亚人阿布拉哈·阿什拉姆(Abraha al-Ashram)。 [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.]

《古兰经》学科中研究“asbab al-nuzul”（降示背景）的分支，是正确理解和解释古兰经启示最重要的领域之一。《古兰经》的讯息是适用于一切时代的指引。

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.

然而,它的经文是在历史上的特定时间点、在特定情境下降示的。

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

在有意义的经文诠释中，最关键的步骤之一，是区分哪些内容仅与某一历史事件相关，哪些内容虽与该历史事件相关，却还具有更广泛的含义。了解经文降示的背景（asbab al-nuzul）有助于通过以下方式区分这两者：

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:

阐明与某些经文降示相关的事件与背景。

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

通过引述圣门弟子认为这些经文适用并加以运用的具体情况，来说明这些经文的应用。

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