|
|
|
|
Asbab al-nuzul
|
| |
|
| |
Asbab al-nuzul ????? ??????, an Arabic term meaning "occasions/circumstances of revelation", is a secondary genre of Qur'anic exegesis (tafsir) directed at establishing the context in which specific verses of the Qur'an were revealed. Though of some use in reconstructing the Qur'an's historicity, asbab is by nature an exegetical rather than a historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events.
Etymology Asbab is the plural of the Arabic word sabab, which means 'cause', 'reason', or 'occasion', and nuzul is the verbal noun of the verb root nzl, literally meaning to descend or to send down, and thus (metaphorically) to reveal, referring Allah sending down a revelation to his prophets. Though technical terms within Qur'anic exegesis often have their origins in the book itself (e.g. naskh), sabab/asbab does not: Despite the appearance of the stem sbb over 11 times (Q.2:166, , Q.18:84, Q.18:85 Q.18:89, Q.22:15, Q.38:10, Q.40:36-37), "none of the verses seem the least bit connected to a statement concerning revelatory procedure".
Within exegetical literature, the use of sabab in a technical sense did not occur until relatively late: the material which would be later culled by asbab writers used alternate phraseologies to introduce their reports, such as al-aya nazalat fi hadha- "the verse was revealed about such and such"- or fa-anzala allah- "so God revealed/sent down". The first sustained use of the word occurs in the tafsir of al-Tabari and the naskh work of al-Nahhas (d. 950), where it can be seen solidifying into its later technical sense.
Asbab Literature No asbab works from earlier than the 11th Century are known, and it is unlikely that this genre of exegetical literature existed before then. Though there is a section titled Nuzul al-Qur'an in Ibn al-Nadim's 10th Century bibliographical catalog Kitab al-Fihrist (including one Nuzul al-Qur'an attributed to the semi-legendary Ibn 'Abbas as transmitted through 'Ikrima), there is no evidence to believe that most of these works ever existed, or that their ambiguous titles signify texts within the asbab al-nuzul genre. In Rippin's detailed examination of pre-18th Century exegetical literature, only the following four works qualify as belonging to the asbab genre:
- Kitab asbab al-nuzul (Book of occasions of revelation) by al-Wahidi (d. 1075). The first instance of the asbab genre and still among the most popular. It examines verses from a total of 83 different suras, with the majority of asbab as traditional hadith reports with isnad chains of transmission.
- Asbab al-nuzul wa qisas al-furqaniyya by Muhammad ibn As'ad al-'Iraqi (d. 1171). Contains sabab reports mixed with qisas al-anbiya (stories of the prophets) material. The former seem independent of al-Wahidi's compilation and are isnad-less. Exists in two manuscripts copies, one at the Chester Beatty Library (Manuscript 5199).
- A manuscript (Berlin Staatsbibliothek, Catalog no. 3578). ascribed to al-Ja'bari, probably pseudepigraphicaly. Consists of sabab and naskh material interspersed, with the former containing very abbreviated isnads where only the first authority is listed. According to its final page this manuscript was written in 1309.
- Lubab al-nuqul fiq asbab al-nuzul by al-Suyuti (d. 1505). A re-working of al-Wahidi's Kitab asbab al-nuzul, covering 102 suras in total. Cites a broad range of hadith, Sunnah, and tafsir material, with isnads containing only the last authority. A very popular instance of the genre, having gone through many printings and currently available within Tafsir al-Jalalayn (Tafsir of the Two Jalals) [Suyuti and Jalal al-Din al-Mahalli].
Though al-Wahidi may thus be considered the father of this genre (a view consistent with his rather self-serving depiction of asbab al-nuzul as the key to all exegesis), al-Suyuti made significant contributions to it as well, introducing such refinements as limiting reports to only those contemporaneous with the revelation itself (reports related to events described by the verse were reclassified as akhbar) and developing a sabab selection criterion different from al-Wahidi's rather mechanistic one of scanning for a select few "marker" introductory phrases..
It should be noted, though, that sabab-material did not originate with the asbab al-nuzul genre. The chief innovation of the genre was organizational (i.e. the collection of asbab-material within one text) and to a lesser degree methodological, and so while no work prior to al-Wahidi's Kitab may be properly called an instance of asbab al-nuzul, material of equivalent function exists in the earliest hadith and tafsir. This distinction will be maintained here by the use of the term sabab-material for an occasion of revelation which does not necessarily come from a work of asbab al-nuzul, and sabab only for one that does.
The reasons for asbab 's status as a secondary genre are implicit in this bibliographical overview. Its late emergence (well into the classical period) plus its reliance on earlier tafsir works even for its raw material prevented asbab al-nuzul 's emergence as a major, independent approach to Qur'anic interpretation.
Origin Modern scholarship has long posited an origin for the sabab al-nuzul based largely on its function within exegesis. Watt, for example, stressed the narratological significance of these types of reports: "The Quranic allusions had to be elaborated into complete stories and the background filled in if the main ideas were to be impressed on the minds of simple men.". Wansbrough, on the other hand, noted their juridical function, particularly with regard to establishing a chronology of revelation for the purposes of such mechanisms as naskh. Rippin in turn rejected this, arguing that the sababs primary function is in haggadic/qissaic exegesis, and that this in turn hints at its origin:
One thing common to all these theories is the assumption that the sabab is built around the Qur'anic verse(s) embedded in it. In his extensive survey of early Muslim traditions regarding Muhammad, Rubin upends this consensus (while preserving Rippin's speculation about the ultimately qassaic/story-teller origins of these reports) by arguing that most asbab originally started as prophetic biographical material into which Qur'anic verses were only later inserted:
Rubin bases this conclusion partly upon the very stereotyped way in which "linking words" are used to introduce Qur'anic verse into a report.. Mostly, though, he relies upon the existence of multiple, parallel non-Qur'anic forms of the narrative for most asbab. Assuming that a report's link to scripture would not be removed once established, the non-Qur'anic (and thus non-exegetic) version of the report is in fact the original one. Rippin takes issue with this last assumption, though, arguing that the evidence does not preclude the creation of parallel sira narratives even after the circulation of a supposedly "authoritative" Qur'anic one.
Lexical/Sentential A demonstration of the two lowest-level functions of the sabab may be seen in the exegesis of verse 2:44 :
A sabab put forward by both al-Wahidi (Kitab 22) and al-Suyuti (Lubab 19) claim this verse was revealed about those Jews of Medina who urged their converted relations to obey Muhammed's example even while they hypocritically refused to do so themselves (such Jewish hypocrisy being a common Qur'anic polemical motif). The sabab thus fixes the meaning of the pronoun "ye", and also provides a gloss for the word "right conduct" (birr) as the Sunnah of Muhammed.
Pericopal One theory of Qur'anic verse arrangement proposes a thematic/topical ordering of ayat. This, combined with the Qur'an's allusive literary style (e.g. "the Qur'anic 'they' which is frequently left ambiguous in the text") makes establishing pericopal boundaries difficult, however. Does one verse continue the unit of meaning begun by preceding verses, or does it initiate a new one? Sabab-material was used to both erect and pull down such boundaries, as their use with respect to verses 2:114-2:115 illustrate:
One report "suggests this verse [Q.2:115] is a continuation of Q.2:114 which concerns the destruction of mosques and thus that this verse, 115, intends that the destruction of mosques does not mean that one can no longer face a qibla". Most sabab-material, however, locate Q.2:115 in the context of prayers not delivered in the direction of the qibla under various extenuating circumstances, thus dividing it from Q.2:114 .
Narratological The function of asbab is most straightforward at the narratological level, where the context given identifies the characters of a story, their motivations, and ambient circumstances which influence their behavior.
An extensive example of this is the sabab attributed to Ibn Ishaq (al-Wahidi, Kitab 22) for verses Q.2:258 and Q.2:260, detailing Ibrahim's encounter with Nimrod. Because the sabab does not explain why the verses were revealed, only the story within it, though, this report would qualify as an instance of akhbar according to the sabab identification criteria later established by al-Suyuti.
A much more (in-)famous example of a narratological sabab al-nuzul is the incident of the so-called Satanic Verses. In it, verses Q.22:52 and Q.53:19-23 are woven into a single narrative. Muhammad, longing to be reconciled to his people, allows Satan to interpolate several verses into the recitation of Surat al-Najm (53) recognizing the efficacy of the pagan goddesses Allat, Manat, and al-'Uzza. The pagans of Mecca are so pleased by this that they immediately cease their persecution of the Muslims, to the extent that a group of Abyssinian refugees begins to return home. Yet Muhammad is later sternly chastised by the angel Gabriel for this concession to Meccan paganism, at which point God reveals Q.22:52 to comfort him as well as the real versions of verses Q.53:19-23 in which the goddesses are belittled:
This sabab appears in Wahidi (Kitab, 177-178).
Historical/Ethnological For Muslims the definition of the jahiliyyah scene (i.e. Arabia's pre-Islamic age of "ignorance") was an important concern, but complicated by their religion's competing claims to be both a stark break with this past as well as a continuation of practices begun by "Islam" in its pre-Qur'anic, ur-religion manifestations, as in worship at the Kaaba.
Many "ethnological" asbab exist for this purpose, with those put forward for Q.2:158 particularly illustrative of their function at this level of interpretation:
The verse concerns the ritual practice of circumambulating between the hills of Safa and Marwa; the two asbab cited by al-Wahidi both describe the controversy regarding this ritual (Q.2:158's occasion of revelation) by reference to the jahili scene. The first sabab states that the pagan Arabs practiced this ritual, but that they so adulterated it with idolatry that the first Muslims pressed to abandon it until Q.2:158 was revealed. The second sabab provides conflicting ethnological data, stating that the practice was instituted by Muhammed in opposition to the pagans' sacrifices to their idols..
These asbab have no legal incidence; they function merely to settle a matter of curiosity as well as to contrast the Islamic dispensation with what came before, obviously to the benefit of the former. This imperative, plus the fact that much of the material is contradictory make such asbab useful only for reconstructing the development of Islamic ideology and identity, rather than the pre-Islamic Arabian past.
Legal Legal exegesis is the most hermeneutically complex level of interpretation for several reasons. One is that every ruling must be considered with respect to the corpus of Islamic holy law. If the ruling contradicts some other one, does it abrogate/mitigate its foil, or is it itself abrogated/mitigated? Note that the foil may not always be a particular verse or pericope, but a principle synthesized from multiple rulings. The second, even more basic, complexity resides in determining which verses have legal content. A seemingly proscriptive verse may be made merely polemical by interpretation, while a seemingly non-proscriptive verse may have actual legal import. Lastly there is the issue of juridical inflation/deflation (the latter termed takhsis) where the scope/applicability of the ruling may be radically increased or decreased by exegesis.
The asbab surrounding Q.2:115 have already shown how legal consequences may be injected into a seemingly non-hukmic verse. The asbab for Q.2:79 demonstrate the opposite:
Here the reports agree the verse is directed against the Jews, and so a proscription with seemingly broad applicability is almost completely deflated into a polemical filip about Jewish alteration of holy scripture (tahrif).
Lastly, as an example of juridical inflation, is Q.2:104:
The asbab put forward by the exegetes cannot establish the meaning of the probably-transliterated word ra'ina, but they generally identify it as some sort of curse or mock which the Jews tricked the Muslims into incorporating into their own greetings. In any case:
As these examples amply demonstrate, supporting exegetical literature (e.g. hadith, sabab-material) are often decisive in fixing the legal meaning of a particular Qur'anic verse/pericope. Appealing to the raw, unmediated text of the Qur'an as proof of consensus within traditional Islamic law for or against some practice is thus almost always a futile exercise.
See also
|
| |
|
|
