一些学者用“Asbab an-nuzool”（经文降示的背景）这一术语来指称那些启示降临以作阐明的事件。

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

这里产生了一个问题：这些律例（Ahkam）是仅限于这些具体事件，不超出其范围，还是我们将这些律例应用于每一个类似的事件？

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?

这些律例适用于每一个类似的情况，这一点通过两种途径得以确立：

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

通过考察所有阐明这些事件规则而降示的经文，我们发现它们所用的表述是一般性的，而非特指的，因此应当按其一般含义来理解。

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. 使者（ﷺ）将这些律例以其普遍性加以采纳，并将其应用于每一个类似的事件。

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

所以，盗窃之节是因Majn或Safwaan的Rida被窃一事而降示的，Zihar之节是就Salamah bint Sakhar或Khawlah bint Tha‟labah（即Aws b. Saamit的妻子）而降示的，Li‟aan之节则是就Hilal b. Umayyah而降示的。尽管它们都是针对特定事件而降示的，但先知ﷺ和众圣门弟子（愿真主喜悦他们）因其一般性的表述而将其视为普遍适用，并将其应用于每一类似的事件。这一点有圣行和圣门弟子的公议（Ijma）为证。

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.

正是从这些证据中，推导出了如下的伊斯兰教法原则："应当考虑的是措辞的普遍性，而非起因的特殊性"（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).