The sabab an nuzool is defined to be the specific event or occurrence that was the direct cause of a revelation for a particular verse or surah of the Quran. In addition it must have occurred shortly before the revelation and thus the relevant verses were revealed in response to the sabab an nuzool.
An example of a verse that has a sabab an-nuzool:
Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one’s estate. And if there is only one, for her is half. And for one’s parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth, after any bequest he [may have] made or debt. Your parents or your children – you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah. Indeed, Allah is ever Knowing and Wise. [Quran 4:11]
The above verse was revealed when the Prophet Sallallahu alaihi wasallam visited Jabir ibn Abdullah while he was sick and he asked the Prophet (SAW) how he should divide his wealth among his children.
It is clear that the sabab an-nuzool is a particular occurrence in the lifetime of Prophet Muhammad sallallahu alaihi wasallam. The sources for asbab an nuzool are prophetic hadith and statements from the companions.
Another example of sabab an nuzool is during the early Makkah period, once the prophet (SAW) did not receive inspiration for a few days, so one of the polytheist woman of Quraish claimed that the prophet was forsaken by his source of inspiration. Then Allah Subhana wa ta’ala revealed;
“By the morning brightnessAnd [by] the night when it covers with darkness,Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you].” [Quran 93:1-3]
Another example of sabab an nuzool is regarding the causes for the revelation of Surah Al-Kahf. Muhammad bin Ishaq mentioned the reason why this Surah was revealed. He said that an old man from among the people of Egypt who came to them some forty-odd years ago told him, from `Ikrimah that Ibn `Abbas said: “The Quraysh sent An-Nadr bin Al-Harith and `Uqbah bin Abi Mu`it to the Jewish rabbis in Al-Madinah, and told them: `Ask them (the rabbis) about Muhammad, and describe him to them, and tell them what he is saying. They are the people of the first Book, and they have more knowledge of the Prophets than we do.’ So they set out and when they reached Al-Madinah, they asked the Jewish rabbis about the Messenger of Allah. They described him to them and told them some of what he had said. They said, `You are the people of the Tawrah and we have come to you so that you can tell us about this companion of ours.’ They (the rabbis) said, `Ask him about three things which we will tell you to ask, and if he answers them then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times; what was their story For theirs is a strange and wondrous tale. Ask him about a man who travelled a great deal and reached the east and the west of the earth. What was his story And ask him about the Ruh (soul or spirit) — what is it If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.’ So An-Nadr and `Uqbah left and came back to the Quraysh, and said: `O people of Quraysh, we have come to you with a decisive solution which will put an end to the problem between you and Muhammad. The Jewish rabbis told us to ask him about some matters,’ and they told the Quraysh what they were. Then they came to the Messenger of Allah and said, `O Muhammad, tell us,’ and they asked him about the things they had been told to ask. The Messenger of Allah Sallalllahu alaihi wasallam said; “I will inform you of what you asked me if Allah wills.”
Few days later Angel Jibril (Alaihis Salam) came to the Prophet Sallallahu alahi wasallam with with the Surah about the companions of Al-Kahf. [Tafsir Ibn Kathir]
The question about the Ruh was answered in the Ayah;
“And they ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.” [Quran 17:85]
Imam Suyuti (ra) narrates: The Chapter of the Qur’an entitled “Sincerity” was revealed in Mecca and contains four verses. The first verse of the chapter (Say: He, Allah, is One) according to Imam at-Tirmidhi (ra) who narrated from al-Hakum and Ibn Khuzaimah by way of Abi Aliyah from Ubayy Bin Ka’ab that: “The polytheists said to the Prophet Muhammad ﷺ relate to us the lineage of your Rabb [Lord]. So Allah revealed this verse: (Say: He, Allah, is One).”
Umm Salamah (may Allah be pleased with her), the wife of the Prophet (peace be upon him), said “O Messenger of Allah, I see that Allah always mentions men in the Quran, and He never mentions women.” So in response to this, Allah Almighty revealed a number of verses over a period of time.
The first of them is Chapter Al-Nisa’a, verse 32, and Allah Almighty says:
“Men will have a reward for what they have done and earned, and women will have a reward for what they have done and earned”.
Imam ash-Shatibi radi allahu `anhu (may God be pleased with him) states in al-Muwafaqat:
“Knowledge of the reasons of revelation as it descended is a must for the person desiring knowledge of the Qur’an.”
Imam Ibn Taymiyah (ra) said: “Familiarity with the reasons of revelation supports understanding of a verse. For indeed knowledge of a reason leads us to what generated it.”
Shaikh Ahmad Sa’ad Ibrahim Abdur Rahman al-Azhari commenting on the statement of Imam Ibn Taymiyah (ra) saying, “Indeed familiarity and knowledge of the reasons of revelation supports a sound understanding of a verse.”
Imam Ibn Daqiq al-Eid (ra) said: “By cultivating familiarity and knowledge of the reasons for revelation one firmly trots a strong path to understanding the meaning of the Qur’an,” (Muqaddima Usul at Tafsir).
The asbab an nuzool is known through the Companions of the Prophet. Some verses were revealed regarding the sahaba and this was a source of distinction for them. For example Sa’id ibn waqqas stated: “Four verses of the Quran were revealed because of me. The first verse was due to the fact that my mother promised not to eat until I leave the Prophet. Therefore Allah revealed;
“But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” [Quran 31:51]
The second verse was revealed concerning the booty we had captured in a war. There was a sword I liked so I asked the Messenger of Allah for permission to have it. Allah then revealed;
“They ask you, [O Muhammad], about the bounties [of war]. Say, “The [decision concerning] bounties is for Allah and the Messenger.” So fear Allah and amend that which is between you and obey Allah and His Messenger, if you should be believers.” [Quran 8:1]
The other two verses that were revealed due to the incidents regarding Sa’id was the verse [2:180] and the verse prohibiting wine. [Az-Zarkashi]
Hazrat Umar Al Farooq (radiy Allahu anhu) also reported a number of verses that came down because of him. In sahih al-Bukhari it’s mentioned that Umar stated; “My judgment agreed with my Lord’s in three matters. The first was when I asked the Prophet Sallallahu alaihi wasallam if we only take the station of Ibrahim Alaihis salam as a place of prayer. So Allah revealed;
“And take the station of Ibrahim as a place of prayer.” [Quran 2:125]
The second one was when I told the prophet (SAW) “Indeed both pious and impious people visit your house and see your women. Why don’t you tell them to seclude themselves?” So Allah revealed;
“O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.” [Quran 33:53]
Thirdly once the Prophet’s wives complained to him so I said to them; “If Allah willed the Prophet could divorce you all and replace you with better women.” So Allah revealed;
“Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you – submitting [to Allah ], believing, devoutly obedient, repentant, worshipping, and traveling – [ones] previously married and virgins.” [Quran 66:5]
Most of the verses of the Quran do not have asbaab an nuzool. On the other hand, there are portions of the Qur’an that descended in response to a particular occasion or to a question posed. Possessing this type of knowledge is a condition for interpreting the Qur’an. The reasons and occasions of revelation clarify a ruling or speak to a particular situation during the time of revelation.
