ASBAB AL-NUZUL
The Definition, The Form, and The Function
Mayang Mustika Dewi (16110049)
Anzu Putri Maulina (18110154)
Maulana Malik Ibrahim Islamic State
University of Malang
Email
; mayangmd27@gmail.com ,
anzuputri39@gmail.com
Abstract: The science of Asbabunnuzulis
the one of the important science should be mastered by people, especially the
Moslem. There are explained in the science of Asbabunnuzul what kind of
relation appear among the text in the Quran and the reality happens in the
society. This science will be the clarifier with a new view how does the verses
given to Prophet Mohammed (Peace be upon him). The way those verses given to
Prophet Mohammed is the responses to the things happen that called reality with
the way support or refuse the thing, and also insist the the dialogical or the
dialectical among the texts with the reality.
Keywords: Asbabunnuzul; science;
textual; contextual; learning process
INTRODUCTION
The
empiric facts related to the text that clarify about the Quran had been
revealed to Prophet Mohammed (peace be upon him) was given by God little by
little for about 23 years. The revealation from God should have any reason why
it come through the angel of Allah. The scholars of the Quran view the frame of
reality through which verses can be understood, it is determined by the certain
cause or munasabah. With another words, the scholars realized that the mufassir’s
ability to understand the meaning of the text must be preceded by the knowledge
about the realities which were product the texts.[1]
In
the Quran Chapter number 25, verse number 32, Allah said, “And those
unbelievers said: Why the Quran not revealed to him all at once?” Thus [it is]
that We may strengthen thereby your heart. And We have spaced it distinctly. This
verse told us that the one of reason why Allah had given the Quran to Prophet
Mohammed little by little was to make the people who are the first receiver of
the Islamic religion will have a strong believe to this religion.
Another
reason that still had relation to the reason was mentioned above is the
tradition and the culture of the first receiver (Arabian people, especially in
Makkah at the Prophet Mohammed era). The tradition which is called “lisan”
tradition had been developed at the culture of the society at that era. This is
why the Quran should be revealed little by little. It would be an impossible
thing if the Quran revealed all at once. The civilizer of Makkah couldn’t
memorize the long verses in the Quran at once. Allah had thought about it
without any guidance because one of His characteristic is He is The Creator of
the world and had considered about detail things before He created this nature.
But,
the Quran scholars understanding to the reason why the Quran had revealed
little by little through the condition of the first receiver as a
consideration, it indicated there is a dialectical relationship among the text
and the reality. The question appears in the heart with the religion view is
“why should considerate the reality and the reason for revealing the Quran
little by little, otherwise Allah had known all the realities globally or with
a detile way even the realities not happen yet?[2]
This question is not a right and logical question, because it is out of the
human mind.
The right logical question is :
Allah has an absolute power to reveal the Quran all at once, isn’t it? He could
made Prophet Mohammed can memorize all the texts at once, does it right?[3]
The answer based on Az-Zarkasyi’s opinion is “All things that may happen surely
happen, isn’t it. And in the Quran itself was found many answers about
questions. This is one of the reasons why the Quran was revealed little by
little. Another reason is there is a part that explain the other part. These
reasons which were not possible that the Quran revealed except little by
little.”
If
the reason why the text and the reality in our religion culture is separated,
because of the power which is master the socio-politics it will cause a
prohibition for people to discuss and face the problem appears in the society.
DEFINITION OF ASBABUN QURAN
In
etymology, Asbabunnuzulis derived from two words that is asbab is
the plural form for sabab which the meaning is “the cause” or
“background” and nuzulwhich the meaning is “descend”[4]
(or in this context is God’s revelation). For the terminology, M. Hasbi
Ash-Shiddieqy said that asbabunnuzul as an event of Quran revelation would
be a law guidance and the day which the events happened and the condition where
the Quran has revealed after the cause happen or through one wisdom (hikmah).
NurcholishMadjid
said that asbabunnuzul is the concept, theory, or news about the
appearance of “the cause” of certain revelation from the Quran to Prophet
Mohammed (peace be upon him) with the form of one verse, two verses, though one
chapter.
SubhiShalih said that asbabunnuzulis
connected with a thing cause the revelation of one verse or few verses, or a
question which cause the revelation of verse would be the answer or as an
explanation for an event.
Az-Zarqanisaid that asbabunnuzulis
an information about one verse or series verses contain of the cause of
revelation or explain the law of an event at the time.
THE CAUSE OF THE VERSES REVELATION (ASBABUN NUZUL)
Basically
regarding the causes of the fall of Asbabun nuzul is only limited to two
cases,
First: the emergence of an event, then al-Qur'an came down about
it, as well as the cause of the surah al-Lahab.
Second: The Messenger of Allah was asked about something, then the
quran came down explaining the law as in the cause of the passage of the verse.[5]
From the definition above could be taken
two categories about the cause of revelation. First, one verse has
revealed when some event happen. As narrated by Ibnu Abbas about Allah’s
commandment to Prophet Mohammed (peace be upon him) to remind his family (QS.
26: 214). Then Prophet Mohammed (peace be upon him) go up to the Shafa hill and remind his family
about smarting punishment. When Abu Lahab said, “Unlucky you, whether you
gather us just for this business?”, then he stood up, then revealed Chapter
Al-Lahab.
Second, some verse revealed if the Prophet Mohammed (peace
be upon him) was asked about one thing, then reveal Quran verses which explain
the law. As the accusation KhaulahbintiSa’labah to Prophet Mohammed (peace be
upon him) about zihar which her husband, Aus bin Samit gave to her whereas
she spent her time and gave born children for him. But, when she became old and
couldn’t give born anymore she got ziharfrom her husband. Then revealed
a verse, “Indeed Allah has heard woman’s words who complaining to you about her
husband”. That was Aus bin Samit.[6]
Asbabunnuzul explain that verses of the Quran have a dialectic
relation with the socio-cultural phenomenon which happen in the society. But,
it doesn’t mean asbabunnuzul has a casual relation to the material
happened or had been asked. In other
words, it is not true to say if there was no reason, the verse wouldn’t reveal.
KomaruddinHidayat set this matter with
saying that the Quran, as the Samawi’s religion holy books, has believed
for having two dimensions; historic dan trans-historic. The holy book which
connect the God and human. God be present to accost the human through His words which being a history then.[7]
As-suyuti and people who paid attention the asbabunnuzul
said that the verse not revealed while the cause happening. He said that
because he wanted to critic or refuse what did al-Wahidi say in interpretate
chapter Al-Fil, that the cause of this chapter is the coming of Habsyah people.
This story was not included to the asbabunnuzul. But, it was included to
the category the past news, just like Prophet Noah’s group, ‘Ad group, Samud
group, Ka’bah establishment, etc. The same with verse about “And Allah had
put Ibrahim to be His Lovely” (Q.S. An-Nisa: 125), the revelation cause is
because Ibrahim had been Allah’s lovely. As have known, that things can’t be
classified into the asbabunnuzul although a little.
If taken a look from asbabunnuzulview,
the Quran verses were classified into two groups; the first is the verses which
have a cause of revelation or v=background and the second is the verses which
releaved without any cause like an event or questions. This category is more
than the first.
Every single verse which revealed to Prophet Mohammed
(peace be upon him), actually is a divinity response to the miniature condition
of the world’s people at that time envisaged in Arabian people system. The
verses about faith, as the example, revealed to response the Arabian people who
didn’t use their mind for worshipping berhala. So, if taken a look from this
view, actually there is no verse that revealed withouy any reasons.
Daily phenomenon of the people as an individual,
family member, society member, dan leadership is the background cause the
revelation of the Quran to answer the phenomenon. The responses of the verses
to the phenomenon divided into two, negative responds then refuse it and the
positive one then legal it or doing revision to the previous system.
ASBABUN
NUZUL IN MICRO AND MACRO PERSPECTIVES
1.
Micro
The basic guidelines of the scholars in knowing Asbabun nuzul
(the reasons for the decline of the verse) are through: "The authentic
history originating from the Messenger of Allah and his companions". That
is due to a friend's notification about something that if it is clear then he
has the law of Marfu (which is based on Rasullulah). al-Wahidi said: "it
is not lawful to speak of asbabun-nuzul Kitab except based on history or hear
directly from people who witnessed the descent, know the causes, and discuss
their understanding and friends". "If the words of a Tabi'in clearly
show asbabun-nuzul, then that statement is accepted".
In other words, if the traveler has authority in his position as a
commentator then He is right even though his history is different from others.
Directly or indirectly, there has been a cultural intraction with a variety of
contents, changes and dynamics of society continue to roll, of course this
colors the perspective and way of thinking of the Muslims, as an inevitable
logical consequence. In terms of linguistics (اللغة, (Ibn Jarir al-Tabari is very concerned
about the use of Arabic as a handle by relying on; ancient Arabic poetry in
explaining the meaning of vocabulary, references to the flow of grammatical
science (nahwu), and others.
Meanwhile he is very thick with the narrations as a source of
interpretation based on the opinions of the friends, tabi'and tabi'in
al-Tabi'in through the hadith they narrated, although on the other hand he
also sometimes uses the Ra'yu to show his expertise in the area of
history of Asbabun nuzul, the verses he explained pertain to the
historical aspects which are explained at length by taking the narrations from
Jews and Christians who have converted to Islam, such as; Ka'ab Bin Ahbar,
Wahab Bin Munabbih, and others. There are three fundamental statements about
the concept of history made by al-Tabari, including:
First, it emphasizes the essence of monotheism from the prophetic
mission. Second, the importance of the experiences of the people and the
consistency of experience throughout history. Regarding Qira’at (the method of ملك يوم الد ين;
Fatihah-al-surat), reading al-Tabari explained that there are 3 types of
punctuation: Mawith short, long reading and by reading Fatha Ka'. So in the end
he explained that the meaning of Ta'wil with Ma was read long based on a
narration from Ibn Kuraib from Ibn Abbas.
Therefore they have the conception that Asbabun nuzul
knowledge can only be known from Naqli and transmittion in this case
there is no place for pilgrimage. The ancient ulama method sometimes forgets
the internal side altogether, only displays the narrations, or sometimes
completely forget the external side, only relying on a formal analysis of the
language of the text, which causes trapped into errors as experienced by the "Mutakkallimin",
when interpreting a text they rely on one concept of analysis namely Majaz
(metaphor), a concept which then turns into ideological concept.
The scholars made criteria for addressing Asbabun nuzul
through history, among others: First, if there are two different narrations, and
one of them is more authentic and the other is not, then what is held is a more
authentic history. Second, if the sanad of the narration is the same as its
validity, one of them takes precedence when the witness witnesses an event or
because there is such an event. Third, if the two narrations are difficult to
reconcile, then the solution is assumed to be a verse that comes down
repeatedly as the reason mentioned. The main basis for dating the parts of the
Qur'an is historical narratives and interpretations.
The narrations at issue here usually
reveal that certain parts of the Qur'an were revealed in connection with
certain events. For example letter 8 is associated with the Badr war, letter 33
is related to the Khandaq war, and letter 48 is associated with the Hudaibiyah
agreement. Such histories are indeed historical data which are very helpful for
the dating of the Qur'an, but their numbers are very few and are generally
related to the revelations of the Medina period. While other narrations related
to Meccan revelations, besides the amount is not so much, historically the data
is also very doubtful and generally associated with events that are not so
important and are not known exactly when it happened.
In relation to the narrations, where these traditional materials
have a number of fundamental defects, namely: First, these materials are
incomplete and only determine the reasons for the revelation of Asbabun
nuzul for a relatively small portion of the Qur'an, so vulnerable to sanad
criticism. Second, most of the reasons for the revelations that were put
forward were only inconsequential events and were not known when they occurred.
Third, there are many inconsistencies in these materials, such as; it is
usually said that the first part of the Koran revealed to the Prophet was the
beginning of chapter 96 (1-5), but other narrations say that the first
revelation was the beginning of chapter 74 (1-5), or letter al-Fatihah (I 1-7)
Even with various weaknesses, traditional materials collected in Asbabun-Nuzul
both historical, semi-historical or legendary, must be accepted as the
foundation of the Qur'an.
Such attitude is often held by traditional Muslim scholars, as well
as modern efforts including those carried out by western scholars - to find n
Foothold for the dating of the Qur'an, in general it must be based on this
material, although in certain cases it must contradict one another
2.
Macro
Fazlul Rahman commented that some
scientific equipment is needed to control the progress of Qur'anic commentary science,
among others: First, the principle is recognized that not only knowledge of
Arabic is needed to understand the Qur'an correctly, but also about Arabic
idiomidiom in the time of the prophet too. Secondly, the historical tradition
which contains reports about how the people in the Prophet's community
understood the commands of the Qur'an, were also considered very important.
After these requirements are met, then the use of human reason is given a
place.
Third, the background of the descending verses of the Koran is
included as a necessary tool to apply the proper meaning of the words of Alah
S.W.T. However, fiqh scholars and dogmatic Muslims misunderstood the problems
and legal orders stipulated by the Qur'an by assuming they apply to every
community, no matter the conditions, how the structure and dynamics of society
in it. One of the evidences seen by Fazlul Rahman which states that fiqh
scholars increasingly think "harfiyah" is included in the fact that
at one time in the 2nd century H / 8 M the doctrine of Islamic law began to
make a very sharp difference between the words listed in the text. That in the
very early period the Muslims interpreted the Qur'an very freely, but after the
period of fiqh during the end of the 1st century H / 7M-2 H / 8 M, it was
marked by the emergence of a tradition of development of analogy and technical
reasoning (mantiq science ), the scholars of strict jurisprudence by binding
themselves and the Muslim community to the "text" of the holy book,
until the position of Islamic law and theology was overwhelmed by the severity
of harfiyah-ism.
Shakiness arising from defeats and political attacks makes
Muslims psychologically less able to constructively rethink their inheritance
and respond to the intellectual challenges of modern thought. Islam is
internally unable to reconstruct itself, and anything that might be done in
re-construction efforts must be sought through "ijtihad" activities
and reconstructing history (interpretation of asbabun nuzul ayatayat),
by always seeing or paying attention to the values of reality which exists as
a pattern of interpretation between religion, reason, and tradition can be
accommodated with one another. Muhammad, by تفسري
املنار Abduh, is an example of
interpretation that not only emphasizes language but also emphasizes universal
reality as the Munasabah for Asbabun nuzul ayat. Like when he
interpreted Surah al-Lail verses 15 and 17, where the essence of the Asbabun
nuzul verse was addressed only to Umayyah and Abu Bakr Shidiq, but Muhammad
Abduh even interpreted the verse universally without any specificity of the
historical figures addressed by the text .
Fazlul Rahman's criticism of the classical ulama interpretation
model is that it pays little attention to history and places too much emphasis
on literary / literary studies. These criticisms are: First, paying less
attention to the element of historically in the macro. Second, too textual in
interpreting verses of the Koran, and Third, there is a fragmented
understanding of the understanding of verses of the Koran, whereas verses of
the Koran are generally a unified whole (holistic). In addition, Fazlul Rahman added
that in building institutions and laws: First, one must depart from the
concrete cases that exist in the Koran by paying attention or considering the
social conditions that existed at that time, then walk to find general
principles that will become the core or a collection of all teachings. Second,
departing from this general principle there must be a movement to return to the
special case that is faced now with consideration of the existing and faced
social conditions. (Qur'an interpretation problems may be sharpened in papers
about interpretation specifications such as: Ra'yi Interpretation, thematic,
matsur and others).[8]
THE RELATION AMONG ASBABUN NUZULWITH
THE VERSE DECLINE
If the verse has asbabun nuzul, then based on the theory of
causality the verse will not be derived if the cause does not occur, in other
words to what extent is the dependence of the verse with the asbabun nuzul?
First, logically the achievement of a general goal does not have to
depend on a particular cause, because a single cause is not only caused by one
thing but can be caused by more than one cause. So, asababun nuzul does not
prevent the decline of a verse or the expansion of the message
Second, asbabun nuzul only functions as a sample, media or
certain wasilah in applying the Qur'anic text. While the legal withdrawal
(istinbath) is still taken from the generality of the text, and not the
specificity of the cause.
Third, the logic of causality requires the existence of a cause for
each verse.
Asbabun nuzul, is not something that controls the
revelation of the Qur'an and the meaning of the Qur'an, although asbabun
nuzul also serves to clarify the message of the verse. There are still
other tools that must be accommodated in the interpretation of the Qur'an, for
example the rules of language, the basics of Shari'a and the Mufassir skill
itself.[9]
ASBABUN NUZUL SOURCES IN THE QURAN
The sources in the ulama's discourse are narrations and not from
ijtihad based on rationality. Rasulullah SAW said "be careful you tell
except the story that you already know, anyone who lies to me then the place is
hell and anyone lying about the Qur'an without understanding it then the place
is hell" Muhammad ibn sirin said "I say friend ubaidah about a
problem in the Qur'an, he said, "fear Allah Almighty and say the
truth". Manna Al-Qaththan commented on ibn sirin's opinion, that it shows
the necessity to understand asbabun nuzul correctly and correctly.
In general, the narrated narrations of asbabun nuzul are
divided into three groups: first, marfu ’(up to Rasulullah Saw) second mauquf
(to friends), third mathu’ (to tabi’in). these three kinds of narration in the
discussion of asbabun nuzul are marfu 'hadiths. Imam As-suyuthi said,
"it has become a stipulation in the science of hadith that asbabun
nuzul is a marfu hadith" that history is not accepted except those
that are authentic and continued (muthassil), not history the weak (Da'eef) or
the severed sanad.
The words of friends in the problem of asbabun nuzul are
considered as a marfu history 'to the Messenger of Allah, even though the
friend did not confirm it. Ibn salah emphasized "what is meant by the
words of friends as a hadith is practice in the problem of interpretation
relating to asbabun nuzul is a verse reported by friends or the
like"
Recently a new discourse has arisen about the sources of Asbabun
nuzul which was rolled out by Dr. Nasr Hamid Abu Zaid. This discourse
opened the ijtihad tap to find or capture Asbabun nuzul. "The
classical ulama methodology in determining the strength of the narrations is a
difficult method. for us to ascertain the cause of the subsection. Finally, the
effort to find out the cause of the decline became the problem of ijtihad
"
In this discourse, asbabun nuzul is interpreted by Abu Zaid
as a social context for common texts. So in addition to asbabun nuzul
can be taken outside the text, asbabun nuzul can also be taken from
preformance text, both from the verse itself, and from the relevance of the
verse to other verses. This is clearly different from the opinions of the
commentators' scholars. In the discussion of asbabun nuzul, classical
scholars make history as the only source, asbabun nuzul cannot be known
from the verse.[10]
PROBLEMS IN ASBABUN NUZUL
Many scholars have written books that specifically discuss Asbabun
nuzul, such as the most famous book is the book by al-Wahidy, while Imam
jalaluddin as suyuthi also wrote a book about asbabun nuzul, it is a
complete, concise, and very good book, and he gave the name LUBAB AN-NUQUUL FII
ASBAABI AN-NUZUUL. Al-Ja'bary said: The Qur'an was revealed in two parts,
first: Going down automatically without any cause or question. And second: down
due to a cause, such as events or questions.
In this second part there are several problems:
First
problem:
There Some groups consider that this field has no benefit in
learning it, arguing that this is the same as historical problems (dates)
Second
problem:
The scholars of Usul Fiqh differed in opinion, whether a ibrah
(lesson) can be taken from the generality of a lafadh or from the specifics of
a cause?
Third
problem:
It is said that the reason for the verse came down, even though it
is specific to a certain person, but it can be a common law for everyone. And
sometimes there are some verses that are revealed for special reasons for
certain people, but it must not be placed specificity, because there are
arguments that support it to be public. Then the specificity that comes close
to the cause of the decline in the verses that enter the generality.
The
fourth problem:
Al-Wahidy said: it is forbidden for every Muslim to say something
related to asbabun nuzul, except with history or hear directly from
those who witnessed the incident, and know exactly why the verse was revealed.
According to other scholars, knowing the cause of the decline of a
verse is a matter that is known only by friends, with the signs that support
it. because not all friends know exactly where and when a verse was revealed.
The
fifth problem:
Muffasir often differ in their views in mentioning the reasons for
the passage of a verse.[11]
FORMS OF ASBABUN NUZUL
Based on the definition above, asbabunnuzul
has two forms; first in the form of an event, if there is something occur in
the companion era then reveal a verse to response that event until it can be
finished. The last is the questions from the companion or the unbeliever aimed
to Prophet Mohammed then reveal the verse to answer the question.
The mufassirdivided that event into
three,
a. Debation (jadal), that is the
debation between Moslem and another or Moslem with the unbeliever, such as the
debation among the companion and the Jewsthat cause the revelation of Chapter
Ali-Imran (3) verse 96. Mujahid said; once the Moslem and Jews proud of their qiblah.
The Jews said, BaitulMaqdisbetter thanKa’bahbecause here is the place of
the messenger of Allah’s movementand it’s located in a holy place.The Moslem
also said, Ka’bah is the best and noble. Then, this verse come as a revelation,
The first
House (of worship) to be established for people was the one at Mecca. It is a
blessed place; a source of guidance for all people;
b. Mistake, that is the companion behaviour
that were wrong then decline verses to tell the truth of the mistakes so it
wouldn’t happen again in in the next time as the revelation of Chapter An-Nisa’
(4) verse 43,
You who
believe, do not come anywhere near the prayer if you intoxicated.
Once Abdurrahman bin Auf held a party, he
invited the companion and provide foods also khamr. They had party until
they drunk. Then the time to prayer Maghrib were come. Then the held a prayer
with led by one of them. The leader took mistake while reciting Quran; he recite
Chapter Al-Kafirun (109) without readnafion the wordslaaa’budumaata’buduunthus
the verse was recited by him witha’budumaata’buduun. This event wa told to
Prophet Mohammed (peace be upon him), then declined the verse above.
c. Hopes and Desires, as the decline of the
verse:
Many a time
We have seen you (Prophet) turn your face towards Heaven, so we are truning
towards a prayer direction that pleases you. Turn your face in the direction of
the Sacred Mosque: wherever you [belevers] maybe, turn your faces to it. Those
who were given the Scripture know with certainty that this is the Truth from
their Lord: God isn’t unaware of what they do.(QS. Al-Baqarah (2): 144).
Al-Barra’ told that after arrived in Medina,
Prophet (peace be upon him) take prayer facing to theBaitulMaqdisfor 16 months,
whereas he liked facing to theKa’bah. So, everytime had a prayer, Prophet
(peace be upon him) always facing to the sky wished for the revelation that
command him to pray facing to the Ka’bah. Then, revealed that verse.
Asbabun an-nuzulin the form of question could be classified into three, that is the
question relates to the past, present, or the future. The question about the
past as the question the Jews about Dhu’l-Qarnaynthat cause the
revelation of the verse:
They ask you about Dhu’l-Qarnayn.(QS. Al-Kahfi (18): 83)
About the present, as the companion’s
question about the law for intercourse witha woman during her periods, that
cause the revelation of the verseyat:
They ask you [Prophet] about menstruation.
Say, menstruation is a painful condition, so keep away from woman during it .(QS. Al-Baqarah (2): 222)
Then about the future as the unbeliever’s
question about qiyamah, that cause the revelation of the verseSurah
Al-A’raf (7) ayat 187:
They ask you [Prophet] about the Hour,
‘When wil it happen?’ Say, ‘My Lord alone has knowledge of it: He alone will
reveal when its time will come, a time that is momentuous in both the heavens
and earth. All too suddenly it will come upon you.’ They ask you about it as if
you were eager [to fund out]. Say, ‘God alone has knowledge of [when it will
come], though most people do not realize it.[12]
ASBABUN NUZUL ACCORDING TO MUHAMMAD SYAHRUR AND ABU ZAYD
According to shahrur asbab an-nuzul which is seen as a variable
causing the decline of a revelation can be considered to intervene in the
divine value of the al-Kitab. Asababun Nuzul is more positioned as a tool to
see how the interpretation of a text in the past, and does not apply in the
present. The background of asbabun-nuzul according to shahrur, is due
1.
naming the fair nature and the immense friendship
2.
favor the flow and the group and the assumption that one sahabt is more
powerful than the other position
Meanwhile, according to Abu Zayd, the science of asbabun nuzul
is closely related to two important discussions, namely;
1.
Dialectics between text and revelation with the historical reality of Arab
society does not mean that the Qur'an only responds to specific cases and the
validity of the contents of the Qur'an becomes narrow, but rather widens and
penetrates the boundaries of that reality. This issue includes the issue of
universality and particularity in the content of verses, especially when verses
that descend due to specific reasons are outlined in general expressions
2.
Although in terms of "reading" (recitations), namely the order in
accordance with the Manuscripts, beyond the historical boundaries, because the
verses of the Qur'an have coherence in the womb.
Therefore, asbab al-nuzul, as he stressed, is related to
correlation between tribes. For Abu Zayd, asbab al-nuzul is not purely the
whole history, but the field of rational study that takes a certain role in it.[13]
THE BENEFIT OF STUDYING ASBABUN NUZUL
Asbabun an-nuzulis a science that is important to master by someone for interpret the
Quran. Without this science someone could be mistaken fot interpret it, because
sometimes the Quran explaining the law generally whereas the purpose is for
some event only. Al-Wahidy said; it is impossible interpret the Quran without
knowing the story and the explanation about the decline. As an illustration how
important to master asbabunnuzul for understanding some verse, here are
the example:
1. Chapter Al-Ma’idah (5) ayat 93:
Those who believe and do good deeds will not blamed
for what they may have consumed [in the past] as long as they are mindful of
God,
If this verse interpreted without the asbabunnuzul, so maybe the
people would say: “people is allowed to eat anything with one condition that is
he has faith and doing good deeds.” As usmanibnMa’zunand Umar ibnMa’aduKarb
understanding, based on the verse above, they said that is khamris mubah.
This thing is against with Chapter number 5 verse number 3 which is prohibit
Moslem to eat pork, blood, dead animal, khamr, etc.
Actually, the verse above applies for the believer who had drunk khamr
and passed away before the decline of the verse which is prohibit to drink it.
They wouldn’t get any sin because the verse come after they had passed away.
2. Marwan bin Hakam felt difficult to
understand Chapter Ali Imran (3) verse number 188, that is
Do not think [Prophet] that those who exult in what
they have done and seek praise fo things they have not done will escape the
torment; agonizing torment awaits himl
Marwan, in the process to understand this, said: whoever feel happy with
what do he did and like to be praised with the thing not he does yet, instead
we will punish them.
Then Ibnu Abbas explain to him the cause of the revelation of this verse
is “this verse declined to the scribe when the Prophet ask them about something
they hid it and deliver the real one as the answer of the question. So, they
wanted to be praised.
Beside those things above, there are some benefit for knowing asbabunnuzul,
such as:
a) For knowing an event that cause of the
setting rule, where the rule can be applied in the future. This thing can be
related to the verse:
If any of
you is ill, or has an ailment of the scalp, he should comensate by fasting, or
feeding the poor, or offering sacrifice. (QS. Al-Baqarah (2): 196)
Asbabunnuzulfor this verse is related to what happened
to Ka’ab when he doing ihram, that is so many louses on his head and he
felt disturbed. He wanted to cut his hair off, but it was prohibited because he
was doing ihram. So, this verse was decline for let Ka’ab to cut off his
hair with one condition that he must pay one of three kinds of the fidyah; fasting,
give the poor food, or religious offering. These things is also could
applied by every Moslem who have the same problem.
b) To know the special laws related to asbabunnuzul,
although explained by common case like the explanation above.
c) Can help mufassir to understand some
verse which is impossible to understood without knowing the asbabunnuzul.
Because, some verse told about someone experience. This thing occurs in Allah’s
word:
God has
heard the words of the woman who disputed with you [Prophet] about her husband
and complained to God: God has heard what you both had to say. He is all
hearing, all seeing.(QS. Al-Mujadilah (58): 1)
The meaning of the words (perkataanseorangperempuan
yang mengajukangugatankepadamu) is KhaulahbintiTsa’labah’s wordswho had
gotten ziharfrom her husband. So, with the help of asbabunnuzul
the mufassircan interpretate the meaning of that words.
d) Asbabunnuzulexplained to whom that verse is declined for so it
couldn’t bear to another one. As in explanation point c.
Education is
one of ways to spread Islam through all the world in this era. in this context,
what is being discussed is Islamic Education what had been a subject in modern
curriculum in state or private school to teach moral value in the student
selves. Those who will lead this country in the future. Those who have a
balance strong faith and good intellectual.
In the learning-teaching
activities, included the religion subject, especially Islamic education, there
are many teachers who facing the problem to gather the student focus to stay
pointed to the teacher. They confused about methode to use while the learning
process begin so that the student will get no bored and can receive the
comprehensive learning material
In the connection with learning process,
asbabunnuzul also have an interest. In Islamic Education, make the asbabunnuzul
as the preface of the learning material in the form of the story about the
verses decline to the student is the attractive way to get full attention from
the student and the material will entering their mind as a preface followed by
the main material.
CONCLUSION
The discussion about asbabunnuzulhas
many branches to study start from the definition until the function of asbabunnuzul.
The definition about asbabunnuzulis the cause of the revelation of the
Quran verses to Prophet Mohammed (peace be upon him) to explain certain event
or question from the companion. From this information, we can say that there
are two reasons of asbabunnuzul, which is come from the event or the
question that Allah answered it directly. But, it doesn’t mean every single
verse must have a cause for being a revelation to Prophet Mohammed (peace be
upon him).
By studying asbabunnuzul, there will
find many benefits to gain knowledge about Islam more. In the education or
religion sector, both will increase the faith to Islam and support to be a good
believer.
BIBLIOGRAPHY
Zaid, Nasr Hamid Abu.2001.Tekstualitas Al-Qur’an:
KritikTerhadapUlumulQur’an.Yogyakarta: LKiS.
AS, Mudzakir.1992.StudiIlmu-IlmuQur’an.Surabaya:
CV. Ramsa Putra
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Chirzin, Muhammad.2003.Permata Al-Qur’an.Yogyakarta:
QIRTAS.
Asy-Syaikh
Muqbil bin Hadi rohimahulloh.2006.Shohih ASBABUN NUZUL.Depok
Nunung
Susfita,”Asbabun nuzul Al-Qur’an Dalam Perspektif Makro dan Mikro”,
Jurnal Tasâmuh Volume 13, No. 1, Desember 2015.
Nur, Faizin.2011.Tema
Kontroversial ‘Ulumul Qur’an.Kediri.
Imam Jalaluddin
As-Suyuthi.2006.Samudera Ulumul
Qur’an:Surabaya
Fauzi, M zainal
dan Wardani. 2014. Kesinambungan
dan Perubahan Dalam Pemikiran Kontemporer Tentang Asbabu Al-Nuzul, Sleman : Aswaja
Pressindo.
Yusuf, Kadar M.2009.StudiAlquran.Jakarta: AMZAH.
Ilyas, Yunahar.2013.KuliahUlumul Quran.Yogyakarta:
ITQAN Publishing.
Catatan:
1.
Abstrak dalam dwi
bahasa
2.
Makalah ini kurang
sistematis
3.
Makalah ini kurang
referensial
4.
Coba bandingkan
antara footnote dan daftar pustaka, sama tidak?
[4]MuhammadChirzin, Permata Al-Qur’an,
(Yogyakarta: QIRTAS, 2003), 23.
[8] Nunung
Susfita,”Asbabun nuzul Al-Qur’an Dalam Perspektif Makro dan Mikro”,
Jurnal Tasâmuh Volume 13, No. 1, Desember 2015, 71.
[12]Kadar M Yusuf,StudiAlquran, (Jakarta: AMZAH,
2009), 91.
[13] M zainal dan Wardani Fauzi, Kesinambungan dan Perubahan Dalam Pemikiran
Kontemporer Tentang Asbabu Al-Nuzul, (Sleman : Aswaja Pressindo, 2014), 23.
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