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Sampling the Quran

What is Asbab al nuzel?

Source: The following was taken from www.facebook.com/notes/discover-quran (Chapter 5). Note that information has been re-formatted, and the content has been edited, but the meaning is unaltered.

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 al nuzul, 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 [verse] in question for other situations.

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

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

• The imminent reason underlying a legal ruling.

• The original intent of the aya.

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

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

Example:

'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).

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 ( Ka'ba, Mecca ) is one of the conditions without which prayer becomes invalid. The circumstances in which this revelation occurred explains its implications:

According to Wahidi [op. cit. pp. 20-21] a group of Muslims traveled on a dark night and they did not know where the Qiblah 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. '

2 Based on a report from Jabir b. 'Abdullah. Wahidi also informs us about some other situations when the aya reportedly applied:

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

• 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').

• That the Jews asked why the qibla of the Muslims had been changed from bait al-maqdis [the Muslim landmark in Jerusalem, shared with the Christian landmark, Dome of the Rock].

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.

See Wahidi, op.cit., p.21. All this supports the view . . .that when the companions of the Prophet spoke about an aya of the Qur'an, saying 'It was revealed concerning ...’ 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.

Compare Asbab al nuzel to this example of the commentary provided in a “study Bible”

Psalm 110

1 The LORD says to my lord, “Sit at my right hand until I make your enemies your footstool.”

2 The LORD sends out from Zion your mighty scepter. Rule in the midst of your foes. 3 Your people will offer themselves willingly on the day you lead your forces on the holy mountains. From the womb of the morning, like dew, your youth will come to you. 4 The LORD has sworn and will not change his mind, “You are a priest forever according to the order of Melchizedek.”34

5 The Lord is at your right hand; he will shatter kings on the day of his wrath.

3 6 He will execute judgment among the nations, filling them with corpses; he will shatter heads over the wide earth. 7 He will drink from the stream by the path; therefore he will lift up his head.

Commentary from The New Interpreter’s Study Bible (New Revised Standard Version) Abingdon Press ©2003, p. 857

110:1-7 Taking the office of King. As a royal psalm, one of several texts in the psalter associated with the installation of a new ruler over Zion and the people, this psalm has been assigned by some interpreters to a particular historical event, including David’s installation as king of Zion and the designation of Zadok as priest of the city. Others think of Solomon’s coronation. Such a specific occasion for the psalm is possible; it probably continued to be used as successive kings of Judah were installed. The psalm makes clear that the power of the earthly ruler is conferred by the Lord and implies what is stated in the other royal psalms[reference Psalm 2 and 72]: The Lord demands that the king rule justly and fairly in God’s behalf. Text divisions are: v.1, introduction; vv.2-4 the prophet pronounces God’s designation of the king as Zion’s rule; vv. 5-7, the prophet offers God’s assurance that God will support the new king. Psalm 110 is quoted in the NT [New Testament] frequently (14 times). The early Christian community found in the references to the Lord and my lord a prophecy of King David that his messianic descendant who was to come would sit at God’s right hand in glory, following the resurrection of the Messiah (cf. Acts 2:34-35).

How is the Bible different from the Quran? Example of the independence of aya within a Surah:

(Source: www.noblequran.com/translation/index.html ).

The following are taken from one English translation of the Quran. They are provided to give you a sense of the degree of interconnection of aya within a Surah. Please note that if you read a number of selections from different Surah, some appear more interrelated than others (i.e., build from one to the next), while others may share a topic, but are not related to the previous aya. They are provided to give you a sense of the degree of interconnection of aya within a Surah.

Surah 2:

110. And perform As-Salat (Iqamat-as-Salat), and give Zakat, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do.

111. And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Say (O Muhammad Peace be upon him ), "Produce your proof if you are truthful."

4 112. Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allah's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allah's Messenger Muhammad Peace be upon him ) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathir, Vol.1, Page 154].

113. The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.

114. And who is more unjust than those who forbid that Allah's Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah's Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah's Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

115. And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing.

116. And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory be to Him (Exalted be He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him.

117. The Originator of the heavens and the earth. When He decrees a matter, He only says to it: "Be!" - and it is.

Surah 4:

1. O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allah is Ever an All-Watcher over you.

2. And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin.

3. And if you fear that you shall not be able to deal justly with the orphan-girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.

4. And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good

5 pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful).

5. And give not unto the foolish your property which Allah has made a means of support for you , but feed and clothe them therewith, and speak to them words of kindness and justice.

6. And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully, and hastily fearing that they should grow up, and whoever amongst guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take witness in their presence; and Allah is All-Sufficient in taking account.

7. There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share.

8. And when the relatives and the orphans and Al-Masakin (the poor) are present at the time of division, give them out of the property, and speak to them words of kindness and justice.

9. And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words.

10. Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!