NOTE ABOUT SOME WEAK NARRATIONS IN THIS BOOK As a general rule, if an author has not preconditioned the authenticity of the narrations contained in his book, there will always be a possibility of unauthentic one’s being found therein. In specific reference to Tafsir of Imam Wahidi (rahimahullah), Imam Ibnus Salah and others (rahimahumullah) have mentioned some examples of fabricated Hadiths therein. (Muqaddimah Ibnus Salah, pg. 101 & Tadribur Rawi, vol.1 pg.489) Obviously, this doesn’t mean that all Hadiths found in this Tafsir book are unreliable. However one should be on guard though. The Famous Hadith master of the latter times; Hafiz Ibn Hajar Al-‘Asqalani (rahimahullah) writes concerning Imam Wahidi’s book on the reasons for revelation (Asbabun Nuzul): ‘..Some of what (Hadiths) he has quoted are unauthentic due to the ineligibility of their narrators.’ (Al-‘Ujab, fi bayanil asbab, pg.56) A Golden Guideline Hafiz ibn Hajar Al-‘Asqalani (rahimahullah) has written that one who wishes to use a Hadith that appears in books in which authenticity of the Hadiths has not been guaranteed by the author, should first look for a ruling on the Hadith from a reliable Muhaddith (Hadith master) which he may then follow. If not, then he should abstain from using/quoting such a Hadith as it could possibly be a false Hadith. (See: An-Nukat ‘ala ibnus Salah, vol.1 pg. 449) This is a general that one all should abide by. Neglecting the above guideline has led to many false Hadiths being broadcasted. May Allah Ta’ala protect us form such neglect. Amin. And Allah Ta’ala Knows best (Above response is taken from hadithanswers.com) AUSTRALIAN ISLAMIC LIBRARY www.australianislamiclibrary.org Asbāb al-Nuzūl By: Alī ibn Ahmad al-Wāhidī TRANSLATED BY Mokrane Guezzou Edited and with a brief Introduction by Yousef Meri The Complete Text © 2008 Royal Aal al-Bayt Institute for Islamic Thought Amman, Jordan Series Editor’s Introduction and Foreword The Great Tafsirs of the Holy Qur’an project (www.altafsir.com) of the Royal Aal al-Bayt Institute for Islamic Thought, Amman, Jordan (www.aalalbayt.org) is pleased to make available for the first time ever in English translation one of the most significant works in the branch of the Qur’anic sciences (‘ulum al-Qur’an) known as “asbab al-nuzul” — the occasions, reasons, and contexts for the Revelation of the Holy Qur’an. The present work by ‘Ali ibn Ahmad al-Wahidi, (d. 468/1075) Asbab al-Nuzul is the earliest and best-known representative work of this genre. For most of the Qur’an, the exact occasions and contexts of Revelation were not preserved in the historical record. However, for those that have been, the original context of the revelation of a particular verse of the Qur’an will aid the reader in better understanding the historical context of the revelation and the issues that confronted the Prophet Muhammad and the nascent Muslim community. Such issues as the relations between Muhammad and the Jews and Christians are highlighted herein. The reader will also discover details about the relationship of Muhammad to various individuals such as from among the Companions and Followers, groups and tribes such as the Aws and Khazraj, and also to the Ummah which give insight into his prophetic mission, his personal qualities and attributes — such as his exemplary humility and generosity, his relationship to his enemies, his conduct of war, how he dealt with false allegations of infidelity against his favourite wife ‘A’ishah, to cite but a few examples. Muslims and non-Muslims are often not aware of the occasions of the revelation of the verses when they quote verses from the Qur’an. Thus, this leads to a situation whereby verses are quoted out of context, and misapplied in order to justify violent and inhuman acts in the name of Islam. It is often suggested by those who have little or no understanding of Qur’anic exegesis that what is required is a reinterpretation of the Qur’an to meet the demands of the 21st century. Rather, it is knowledge of the history of the Qur’an’s interpretation coupled with an understanding of contemporary social and political issues which contribute to a better-informed understanding. In other words, the most pressing need as with any religious tradition or scripture, is to understand the fundamental sources particular to that tradition. Asbab al-Nuzul along with other works that appear in the Great Tafsirs series will elucidate the meanings of the Qur’anic verses. Notwithstanding the translator Mokrane Guezzou’s scholarly critical assessment of Asbab al-Nuzul, he concludes with a positive affirmation of al-Wahidi’s work and its importance to Islamic learning. Moreover, the single volume length makes this an indispensable reference for students and scholars of Islamic and religious studies, and for those who have a particular interest in the Qur’anic sciences. Mokrane Guezzou also undertook the translation of the second volume of the series, Ibn Abbas’s (attrib.) Tanwir al-Miqbas fi Tafsir Ibn ‘Abbas. Forthcoming titles in this series include Sahl al-Tustari’s Tafsir, Osman Bakar’s Scientific Commentary on the Qur’an, Kashani’s Ta’wilat, Baydawi’s Tafsir, Qushayri’s Lata’if al-Isharat, Nasafi’s Tafsir, Tabari’s Tafsir, and Fakhr al-Din al-Razi’s Great Tafsir (Mafatih al-Ghayb). Yousef Waleed Meri Series Editor Amman, Jordan 24 Jumada I 1428/ 10 June 2007 Introduction The Qur’an is the heart and soul of Islam. It is the ultimate and uncontested authority in the worldview of Islam which decides truth from falsehood and right from wrong.1 Everything that is Islamic has its origin in or takes inspiration from the Qur’an, whether it is a question of norms of daily life, tenets of faith, law or spirituality. The firm idea that the Qur’an is Islam’s normative text is not a belated conclusion that Muslim apologetics had awoken to or accredited their sacred Book with late in history. This is echoed time and again in the Glorious Qur’an itself: (The month of Ramadan in which was revealed the Qur’an, a guidance for mankind, and a clear proof of the guidance and the Criterion (of right and wrong)…) [II:185], (And We reveal of the Qur’an that which is healing and a mercy for believers…) [XXVII:82], (Lo! This Qur’an guideth unto that which is straightest…) [XXVII:9]. This same firm conviction is also reiterated in many traditions of the Prophet of Islam, God’s blessings and peace be upon him. In one of these traditions he is reported to have said at the farewell pilgrimage (Hajjat al-Wada‘), at the end of his sermon: “I have left with you two things which, if you were to adhere to them, you will never err: the Book of Allah and my practice”.2 In another tradition, Imam ‘Ali ibn Abi Talib also reported that the Prophet said: “[…] The Book of Allah contains the narrations of nations that have come before you and the news of nations that will come after you as it is the ultimate judgment between you […]. Whoever seeks guidance in other than it, Allah will send him astray. It is God’s firm Rope, the Wise Remembrance and the Straight Path […]. Its wonders are endless”. And because the Qur’an is the highest code for Muslims in everything relating to their spiritual, religious, ethical, social and legal matters, they have been strongly prompted to study and teach it. In fact, when carried out with sincere intention, studying the Word of God and teaching it to others is considered one of the greatest acts of worship in Islam. “The best among you are those who learn the Qur’an and teach it to others”, declared the Messenger of God, God’s blessings and peace be upon him.3 The prophetic Companions were in the habit of memorising small passages from the Qur’an at a time, ten verses at a time as reported by the prophetic Companion ‘Abd Allah ibn Mas‘ud. Once the practice of all the guidance and injunctions contained in these small passages which they memorised were perfected, they went back to the Prophet to learn more. They also taught what they had learnt by helping others to memorise what they knew and also, and most importantly one may add, through their practical example which reflected directly what they had learnt from the Qur’an. The Qur’an lent itself easily to the prophetic Companions. They understood its comprehensive content in all its details with relative ease because it was revealed in their mother tongue. Moreover, for as long as the Messenger of God, God’s blessings and peace be upon him, was in their midst, the Qur’an continued to be easily understood by Muslims. The prophetic Companions confined themselves, at this stage, to simply receiving and understanding what was communicated to them. They listened to the Prophet and followed him. And whenever something seemed problematic to them, they questioned him to clarify the matter. They were therefore completely dependent on the Messenger of Allah, Allah bless him and give him peace, for their understanding of the Qur’an. After the death of the Prophet, the prophetic Companions moved from a phase of dependency vis-à-vis the Prophet in everything relating to the understanding of the texts of the Qur’an and the prophetic Practice to a phase of dependency on their own ability to fathom the scope and implications of the same texts.4 However, it quickly became clear that the prophetic Companions differed in their understanding of the purports and implications of some passages of the Qur’an and certain traditions from the prophetic Practice.