the reasons for the revelations
Many of the verses are connected with events and circumstances which
took place as the prophet called the people to islam, for example "The
cow". 1
other chapters, like "the tribe", refer to the exile of
the banu al-nadir and the chapter "the coursers" was revealed
for the bedouin arabs of the dry valley and other tribes.
Some chapters or verses were revealed because of the need to explain
the laws and directions of islam; for example, the chapter "women"
which defined marriage and the inheritance of women, "the spirits"
which explains how to deal with the prisoners-of-war captured as booty
and, the chapter "divorce" which was revealed, as its name
suggests, to explain divorce. 2
The circumstances leading to the revelation of these chapters are called
"reasons for revelation" and there are countless traditions
on this subject.
Amongst the Sunni's there are many traditions which deal with the reasons
for revelation; several thousand narrations may be enumerated (although
in the Shi'ah School only a few hundred may be counted). Many of these
are without a chain of narration and are not accepted as fully trustworthy;
moreover, a considerable number are classified as weak. The dubious nature
of the majority of these may be ascribed to the following reasons. Firstly,
it is obvious from the form of many of these sayings that the narrator
had not learned them through oral transmission but rather based on his
own judgement, that the revelation of a certain verse was connected with
certain events. Thus the narrator links a certain event to a verse of suitable
meaning mentioned in the tradition.
This is a subjective view, carried out through ijtihad or personal reflection
upon the matter, and not the actual reason for revelation learned orally
through transmission from the Prophet. As proof of this argument, we may
cite many inconsistencies amongst these traditions. There are verses, for
example, recorded as having several conflicting "reasons for revelation"
which are tatally unconnected with each other.
Ibn 'Abbas, for example, who is not alone in this practice, relates
several "reasons for the revelation"' of one single verse. The existence
of such conflicting reasons is because many have been arrived at through
subjective deliberation rather than transmitted directly from the Prophet.
This results in one narrator attributing a certain verse to a particular
event while another narrator attributes it to another event.
On other occasions a narrator relates two different reasons for the
revelation of one verse and thus implicates himself in two conflicting
views; Then he rejects the first view in favour of the second. We are led
to conclude, moreover, that most of these narrations are fabrications or
deceitfully transmitted under the pretence of trustworthy narrators. Such
doubt concerning the validity of many of these traditions greatly endangers
their credibility.
Secondly, it has been related with certainty that the early Caliphs
strictly prohibited the recording and writing down of the narrations and,
whenever a sheet of paper or tablet was found on which a saying had been
written, it was burned. This prohibition lasted until nearly the end of
the first century after Hijrah, that is, for a period of about ninety years.
The effect of this prohibition was that the narrators and scholars of sayings
were free to make small additions or changes during oral transmission of
the saying. These additions gradually accumulated until the original meaning
of the saying was lost.
This becomes very clear on investigation of an event or subject which
has been related by two different narrators; one may come across a saying
which describes an event and see the same event described in a different
way by another narrator. False sayings were not only introduced by attribut-
ing them to respected narrators but also by the hypocrites. Their sayings
soon became part of the main body of sayings and this further undermined
the credibility of this particular section of the science of tradition.
1 The
second chapter (al-Baqarah) descended in 1 A.H. in Medina. Some of its verses
reproach the jews who prevented the progress of islam and others are about the rituals like the qiblah, the month of fasting, hajj, etc.
2 see surah 4, 8 and 65 respectively.