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It is commonly held that the sha’n-i-nuzul
(occasion
of revelation) is in fact the narration of a particular incident or incidents,
which spurred the revelation of a verse or set of verses. I am afraid this
is not correct. The sha’n-i-nuzul of a revelation in fact refers
to the circumstances encompassing the revelation’s addressees at the time
when it is revealed. The Holy Qur’an actually discusses certain
matters, or a set of matters, as central themes within the surahs. Each
revealed address revolves around that matter or a set of matters. Therefore,
the best way to ascertain the sha’n-i-nuzul is to deliberate upon
the contents of the surahs themselves, because surahs
are always
revealed while keeping contextual circumstances in view. Just as a pharmacist
identifies a patient’s ailment by simply analyzing the medicines mentioned
in the prescription, it is possible to identify the sha’n-i-nuzul of
the Qur’anic text by examining the central theme of any particular
surah.
In a meaningful discourse, the discourse’s content and its theme must possess
mutual affinity and be interrelated, just as a well-fitted dress is in
accordance with the shape of a body. It goes without saying that the components
of a meaningful discourse are closely tied. When a narrative instructs
us that a certain verse was revealed with regard to a particular incident,
it indicates the circumstances of the addressees at the time of that particular
revelation. Thus we come to know of the immediate reasons for the revelation
of a surah.
Suyuti writes:
The above quoted saying of Zarkashi solves the problem Razi faced while interpreting ‘…وَ اِذَا جَاءَكَ الَّذيْنَ يُؤمِنُوْنَ بِاياتِنَا’ (6:54) Imam Razi has written:
Therefore, in my opinion, as is obvious from the above discussion, all the surahs were revealed to explain matters which needed an explanation, being careful that the surahs’ text is coherent and unambiguous. This is similar to when an expert orator delivers a speech regarding the conditions and requirements around him in such a way that he mentions nothing specific yet his speech covers all the pertinent issues. Likewise, sometimes he mentions a particular person or incident, but his address is all embracing and universal in nature. The same holds true for the revelation of the Qur’an, as is obvious from the Holy Qur’an itself:
This verse testifies to the fact that
the Holy Qur’an during the time of its revelation would answer queries
that arose in the minds of its addressees without disturbing the flow of
its discourse. So when a surah would be completed to meet the objectives
of the discourse, it would not be insufficient regarding the clarification
of a matter, nor would it contain any excess material.
In such cases, the gathered discourse would follow the context of the surah rather than its period of revelation. Usually such clarifying verses would be followed by a revealed statement making it clear that that part was revealed in order to clarify a matter. Therefore, verses similar to the following would be placed at the end of the clarifying directive:
If we want to be utterly clear regarding
the explanation of a certain part of the Qur’an, we should not let
go of the context of the verses lest we become like a desert traveler who
gets to a cross-road in the dark of night and doesn’t know where to go.
Thus the sha’n-i-nuzul of a surah should be determined from within
the surah. Only those narratives should be considered worthwhile in this
regard which are in harmony with the context of the surah rather than those
which disrupt its coherence. Therefore, the best conclusion regarding the
utility of a sha’n-i-nuzul is that which is derived from the Qur’anic
context. One should hold tight to it. When a general decree is revealed
on a certain occasion this (occasion and condition) alludes to the reason
and wisdom behind that decree. For instance the Holy Qur’an mentions
both monogamy and polygamy. If we consider the sha’n-i-nuzul by
reflecting on the context, it becomes clear that the first decree is related
to justice with orphans and the second with wives. The two directives themselves
are based on the underlying principle of justice with the weak. Circumstances
will tell which one is applicable in a particular situation.
(Translated by Tariq Hashmi) |
1. Suyuti, Itqan Fi Ulumi’l-Qur’an,
1st ed., vol. 1, (Darul Kitab al`arabi Berut, 1999), p. 127
2. Razi Tafsir Alkabir, sec. ed., vol. 13(Darul kutubul ilmiyyah tahran) pp. 2-3 |