了解启示的背景（即"降示原因"）对于理解《古兰经》以及其中包含的许多伊斯兰律例，具有十分重要的意义。

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.

以下是了解启示背景（Asbab al-Nuzul）所带来的一些益处：

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

1. 归因（Asbaab an-nuzool）常常能说明某些伊斯兰律例立法的智慧。了解天命律例背后的智慧，可以为学者提供一般性原则，使他们能够针对具有相似起因或后果的新问题推导出相应的律例。归因还显示出，这些律例在处理各种问题时，始终关注人类的普遍福祉。

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.

这一点又使我们意识到安拉的慈悯，而慈悯是一切天启律法的根本组成部分。例如，伊本·阿拔斯传述：希拉勒·本·欧麦叶去见先知（ﷺ），指控他的妻子（即希拉勒的妻子）与舒赖克·本·萨哈’通奸。先知（ﷺ）对他说：“（拿出）证据（四名证人），否则你将受到八十鞭的刑罚。”希拉勒回答说：“安拉的使者啊（ﷺ），如果我们中有人看见一个男人与自己的妻子在一起，他应当离开去寻找证人吗？”安拉的使者又说：“（拿出）”

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)

“你要么拿出证据，否则你将受到惩罚。”希拉勒随后说：“（我发誓）以那位以真理派遣你的主起誓，我所说的是实话。安拉必定会降示某些启示，来使我的脊背免于惩罚。”于是哲布勒伊้ل携带启示降临了。

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. 有时，启示的背景（asbāb al-nuzūl）会明确经文所指的具体方面，而这些方面来自经文的一般含义。也就是说，经文字面上的意思可能很笼统，足以涵盖真主并未想要的情形。

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.

例如这节经文:

An example of this is the verse,

marwaan46 对他的看门人说:“喂,Raafi‘,去见Ibn ‘Abbaas,对他说:‘如果我们中间每一个为自己所做的事而欢喜、并喜欢别人赞美自己未曾做过之事的人都要受到惩罚,那么我们所有人都要受罚。’”(他照做了之后)Ibn ‘Abbaas回答说:“你们对那节经文是怎么了?它其实是关于经人而降的。”47 接着他诵读了它前面的那节经文。

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)

伊本·阿拔斯随后说：“安拉的使者（ﷺ）询问他们某件事时，他们却隐瞒了，并以别的话来代替。然后他们离开，使他以为他们已经告诉了他所问的事情，并以此求得他的赞扬和感谢。他们还因为能够对他隐瞒他所问的事情而十分高兴。”[49] 因此，这节经文所指的并非所有为自己的所作所为而欢喜的人，而是特指那些因被赐予启示之书而欢喜、却对那些想要知道真理的人隐瞒经文含义的人。

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. 启示的背景有时能够阐明可从经文中推导出的律例。经文的字面含义可能暗示某一律例，而经文降示的背景却指向另一律例。例如，尔瓦（‘Urwah）曾对他的姑母、先知ﷺ的妻子阿伊莎说：“你知道这节经文吗：

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,

“我认为，不在两山之间行走的人没有罪过。” 阿伊莎回答说：“我的侄子啊，你说了一句很糟糕的话！诚然，如果这节经文的含义真如你所解释的那样，那么经文就该是：‘不在两山之间行走的人没有罪。’但事实上，这节经文的降示，是因为盖卜黑部落（Ansaar）在伊斯兰教之前，习惯于在海边把他们的朝觐或副朝献给两尊偶像：伊萨夫（Isaaf）和奈拉（Naa'ilah）。人们前去那里，然后在索法山和麦尔沃山之间行走，再剃头。伊斯兰教到来之后，他们因为蒙昧时期的所作所为，不愿在两山之间行走。于是，安拉降示了这节经文：‘索法山和麦尔沃山确是安拉的标记之一……’” 在另一个传述中她还补充道：“然后，安拉的使者（ﷺ）示范了在两山之间行走应当如何进行。因此，任何人都不得放弃在两山之间的行走。” 尽管这节经文的字面含义表明，在索法山和麦尔沃山之间行走仅是允许的（mubaah），但降示的背景则表明，这一行为是必须的（waajib）。

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).