Usool at-Tafseer (The Fundamental Principles of Qur'aanic Interpretation)

Usool at-Tafseer (The Fundamental Principles of Qur'aanic Interpretation)

Dr. Abu Ameenah Bilal Philips.

ASBAAB AN-NUZOOL: REASONS FOR REVELATION

The Qur’aan is a book of universal guidance for all peoples in all times until the Day of Judgment, showing them the correct path in their relations with their Creator and in their relations with themselves as individuals and groups. At the same time, the Qur’aan was revealed to one man living in a specific time and place among a specific community. On occasions, certain events would occur about which the Prophet’s followers were unsure, or on other occasions they might actually ask him about some matters which were unclear to them. In
response to these and similar needs, verses were revealed to the Prophet (r). These events represent the context in which revelation came and are referred to as
“asbaab an-nuzool” (reasons for revelation). The Qur’aan, therefore, uses the
particular to give instructions of universal significance.
For example, when Khawlah bint Tha‘labah’s husband, Aws ibn as-Saamit,
turned his back on her in the marriage bed (thihaar),40 she went to complain to the
Prophet (r). ‘Aa’ishah, wife of the Prophet (r), said, “Blessed is He who hears
all things. Verily, I heard some of what Khawlah bint Tha‘labah said while she
was complaining about her husband to the Prophet (r). She said, ‘O Messenger of
Allaah (r), he ate up my youth and I spread my stomach for him. Now that I
have grown old and stopped having children, he has turned his back on me. O
Allaah, verily I complain to You!’ An evening did not pass before Jibreel came
down with these verses:
40 By saying to her, as was the custom of the Arabs, “You are to me like my mother’s back.”

‘Allaah has heard the statement of the one who disputes with you
about her husband’ ”41
Hence, the reasons for revelation (asbaab an-nuzool) could be defined as
incidents recorded during the prophethood of Muhammad (r) about which
Qur’aanic verses or chapters were revealed at the time of their occurrence.42
How To Know the Reason for the Revelation of a Verse
The circumstances for a particular revelation could only be known to the
witnesses of the relevant events or someone who was informed by a witness.
Therefore, the only reliable source for this knowledge is the sahaabah. Like the
hadeeths of the Prophet (r), the reliability of such reports depends upon the
reliability of the chain of narrators. The statement of a tabi‘ee about the reason for
a given revelation is usually considered weak by the scholars of hadeeth if he
didn’t attribute his opinion to one of the sahaabah.43
The Benefits of Asbaab an-Nuzool
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.
The following are some of the benefits provided by knowledge of the reasons for
revelation:
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.
This, in turn, makes us aware of Allaah’s mercy, which is a fundamental part of
41 Collected by Ibn Maajah, vol. 3, p. 243, no. 2063, and Ibn Abee Haatim. Authenticated by al-
Albaanee in Saheeh Sunan Ibn Maajah, vol. 1, pp. 351-2, no. 1678. The Qur’aanic verse is from
Soorah al-Mujaadilah (58):1.
42 See Manaahil al-‘Irfaan, vol. 1, p. 99.
43 See Principles of Islamic Jurisprudence, p.39.

all divine laws. For example, Ibn ‘Abbaas reported that Hilaal ibn Umayyah went
to the Prophet (r) and accused his wife (Hilaal’s wife) of adultery with Shurayk
ibn Sahmaa’. The Prophet (r) 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 (r), if one of us sees a man on his woman,
should he leave and seek witnesses?” Allaah’s Messenger again said, “ (Produce)
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,

“And for those who accuse their wives without witnesses except
themselves, the testimony of one of them (can be accepted) by bearing
witness (with an oath) by Allaah four times that he is telling the truth,
and the fifth time that the curse of Allaah be upon him if he is telling a
lie. However, it would avert punishment from (the wife) if she bears
witness four times (with an oath) by Allaah that he is lying, and the
fifth (time) that Allaah’s wrath be upon her if he was truthful.”44
44 Soorah an-Noor (24):6-9. The hadeeth was collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6,
p. 245-6, no. 271), at-Tirmithee, and Ibn Maajah.
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.
An example of this is the verse,

“You should not think that those who are happy with what they have
brought about and enjoy being praised for things they have not done,
will successfully escape the punishment. They will have a painful
punishment.”45
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),

45 Soorah Aal ‘Imraan (3):188.
46 Marwaan ibn al-Hakam was a governor of Madeenah under Mu‘aawiyah. He later became the
Caliph, and his descendants ruled until the Umayyads were finally overthrown.
47 Christians and Jews.

“And when Allaah took the solemn pledge of those who were given a
Book (of revelation), (saying to them), ‘Make it known to mankind,
and do not conceal it!’ But they cast this (pledge) behind their backs
and bartered it away for a trifling gain; and how evil was their
bargain.”48
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. 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,

‘Verily as-Safaa and al-Marwah are among the shrines of Allaah, so
there is no sin on anyone who walks between them when making hajj
or ‘umrah’?
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
48 Soorah Aal ‘Imraan (3):187.
49 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 73-4, no. 91) and Muslim (Sahih
Muslim, vol. 4, p. 1458, no. 6687).

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 as-
Safaa 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 (r) 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).
Method of Interpretation
The verses may be general or specific and the reason for revelation may
either confirm the general implications of the verses or their specific implication,
or it may qualify them.
1. In the first case where the reason for revelation confirms the general
implication of the verse, the verse should be interpreted according to its general
meaning. For example, Anas ibn Maalik reported that the Jews used to remove
their women from their houses when they menstruated. They would not eat,
drink, or sit with them in their houses. When the Messenger of Allaah (r) was
asked about it, Allaah revealed the verse,
50 Literally, “The Helpers.” Islaamically, it refers to the Muslims of Madeenah, who gave the
Prophet (r) and his companions refuge when they fled Makkah.
51 Sahih Muslim, vol. 2, p. 644, no. 2923. The Qur’aanic verse is from Soorah al-Baqarah (2):158.
52 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 2, pp. 412-3, no. 706) and Muslim (Sahih
Muslim, vol. 2, p. 645, no. 2926).

“They ask you about menstruation. Say: ‘It is a harm, so keep away
(sexually) from women during menses. And do not approach them
(sexually) until they have become purified. But if they have cleaned
themselves, you may approach them (sexually) in the way that Allaah
has ordered you. Verily, Allaah loves those who repent often and
cleanse themselves.’ ”53
Then the Prophet of Allaah (r) said,

“Sit with them in your houses, and you may do everything with them except
intercourse.” 54
The general meaning of the verse that menstruating women should not be
approached sexually is confirmed by events surrounding its revelation.
2. In the second case, where specific implications of the verse are confirmed by
the reason for the revelation, the verse should be interpreted according to its
specific meaning. For example, ‘Urwah reported that Aboo Bakr as-Siddeeq set
free six or seven slaves, all of whom were being tortured because of their belief in
Allaah: Bilaal, ‘Aamir ibn Fuhayrah, an-Nahdeeyah and her daughter, Umm
‘Eesaa, and a slave girl of the Naw’il clan; and the following verses were revealed
about him:
53 Soorah al-Baqarah (2):222.
54 Collected by Muslim (Sahih Muslim, vol. 1, pp. 175-6, no. 592), Aboo Daawood (Sunan Abu
Dawud, vol. 1, p. 64, no. 258), at-Tirmithee, and Ibn Maajah.

“But (the Hell Fire) will be avoided by the most God-fearing, he who
gives his wealth for self-purification and does not seek a favor as a
reward from anyone, but only seeks the face of his Lord Most High,
and he will soon be pleased.”55
The wording of the verse mentions “the most God-fearing,” which is a
superlative. This is a wording that indicates someone specific, rather than a
generality. Thus, these verses should be understood to refer to Aboo Bakr as-
Siddeeq, although a general lesson can be learned from his great example of
selflessness.
3. However, in the third instance where the reason for revelation is specific and
verse is revealed with general implications, the verse should be interpreted in a
general way so as to include all circumstances similar to the specific events
surrounding the verse’s revelation. For example, al-Musayyib reported that when
Aboo Taalib was on his deathbed, the Prophet of Allaah (r) came to visit him
while Aboo Jahl and ‘Abdullaah ibn Abee Umayyah were with him. The Prophet
(r) said, “O Uncle, say, ‘There is no god but Allaah,’ and I will defend you with
it before Allaah.” Then Aboo Jahl and ‘Abdullaah said, “O Aboo Taalib, will you
turn away from the creed of ‘Abdul-Muttalib?” They kept on telling him that until
he said that he was following the creed of ‘Abdul-Muttalib. The Prophet (r) said,
“I will seek forgiveness for you as long as I am not forbidden to do so.” Then the
following verse was revealed:
55 Soorah al-Layl (92):17-21. ‘Urwah’s statement was collected by Ibn Abee Haatim. At-Tabaree
quotes two supporting narrations, both of them mursal. Tafseer at-Tabaree, vol. 12, p. 260.

“It is not fitting for the Prophet (r) and those who believe to seek
forgiveness for the pagans, even if they were close relatives, after it has
become clear to them that (their relatives) are dwellers of the Fire.”56
Hence, the verse prohibiting prayers seeking forgiveness applies to all Muslims in
cases where their parents or relatives have died in a state of disbelief, even though
it was revealed in reference to Aboo Taalib before his death.
The guiding principle to be followed when interpreting or applying the verses
of the Qur’aan is that the lesson lies in the general meaning of the words and not
simply in the special circumstances in which they were revealed. However, knowledge
of the events surrounding the revelations puts the general meaning of the
verses in proper context and prevents deviation. For example, Yoosuf ibn
Maahak reported that when Marwaan was governor of al-Hijaaz, Caliph
Mu‘aawiyah desired that his son Yazeed be caliph after him, so he wrote to
Marwaan. Marwaan then gathered the people of Madeenah and addressed them,
inviting them to take an oath of allegiance to Yazeed ibn Mu‘aawiyah as caliph
after his father. When he added that it was the sunnah (way) of Aboo Bakr and
‘Umar, ‘Abdur-Rahmaan ibn Abee Bakr answered that it was the sunnah of
Heraclius and Caesar. Marwaan then ordered that he be seized, so ‘Abdur-
Rahmaan entered ‘Aa’ishah’s house and the soldiers were unable to arrest him.
Marwaan then said, “Surely, he is the one about whom this verse was revealed,

56 Soorah at-Tawbah (9):113. The incident was collected by al-Bukhaaree (Sahih Al-Bukhari, vol.
6, p. 158, no. 197) and Muslim (Sahih Muslim, vol. 1, p. 18, no. 36).

‘And the one who said to his parents: “Uff”57 to both of you.’ ”58
When the news of what he said reached ‘Aa’ishah, she said, “Marwaan has lied.
By Allaah, it was not about him, and if I wished to name the one about whom it
was revealed, I could do so.”59
Books Devoted to Asbaab an-Nuzool
The most famous book devoted to this subject is Asbaab Nuzool al-Qur’aan,
by ‘Alee ibn Ahmad al-Waahidee (d. 1076 CE/468 AH). The book has been
reprinted many times since its first printing about one hundred years ago. A new
edition, printed in 1991, prepared after a comparison of manuscripts in a number
of libraries, removed some errors present in the earlier printings. Still, al-
Waahidee’s book is a mixture of authentic and weak reports. Other famous
scholars who compiled books on this subject include Ibn Taymeeyah (at-Tibyaan
fee Nuzool al-Qur’aan) and Jalaal ad-Deen as-Suyootee (Lubaab an-Nuqool fee
Asbaab an-Nuzool). A contemporary hadeeth scholar from Yemen, Muqbil ibn
Haadee al-Waadi‘ee, has compiled a comprehensive book of the authentic reasons
for revelation entitled as-Saheeh al-Musnad min Asbaab an-Nuzool.60
57 An expression of anger or displeasure.
58 Soorah al-Ahqaaf (46):17. The rest of the verse reads, “ ‘Do you threaten me that I will be
brought forth (again) when generations before me have passed away?’ And the two of them
cry out to Allaah for help (and say), ‘Woe to you! Believe! Verily the promise of Allaah is
true.’ But he says, ‘This is nothing but the fables of the earlier (generations).’ ”
59 A combination of narrations collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 338-9, no.
352) and an-Nasaa’ee.
60 See al-Qur’aan al-Kareem (Arabic CD) under ma‘loomaat—maktabah al-Qur’aan.