As we realize, Al-Quran has been discovered as a stage and not as a whole at one time. The Quran became exposed over a time of about twenty-three years. Muslim researchers agree that the revelations of the Quran can be separated into expansive kinds: One write includes sections of the Quran which were uncovered due to unique activities, occurrences or inquiries set ahead to Muhammad. The second kind incorporates entries of the Quran which have been not immediate reactions to any chronicled or social improvement in the existence of the Muslim people group. A careful comprehension of the primary form of entries, thusly, rely on knowing the situations of the occasions which occasioned them. Such mastering is a critical equipment for clarifying the implications of this form of Quranic verses.
The word sabab implies reason or cause, and nuzul implies uncovered. The term marifah asbab al-nuzul is the information about the reason of the disclosure, i.e., learning about the specific occasion and conditions that are identified with the disclosure of specific entry from the Quran. The Quran uncovered piece by piece in the time of twenty years. The Muslim exegetes kept up that bits of it were uncovered in light of, or as impressions of, specific circumstances in the life of the Prophet. The Quran says, "And no inquiry do they convey to you, however We uncover to you truth and the best clarification thereof" (25:33).
‘Abd Al-Haqq (2011) stated that there are two of method that been used in sabab nuzul which is non-precautionary approaches and approach in response to the question asked to the Prophet. Non-precautionary approaches is the approaches that been using for the commandments that been toward the believers. Usually, the word that been used for them is “O you who believe!” The example that we can see is through the Chapter Al-Baqarah, verse number 264, “يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَىٰ…
O you who have believed, do not invalidate your charities with reminders or injury….
The second method that been used is approach in response to the question asked to the Prophet. There are two type of questions been asked which is the first one is the questions that arise is not been mentioned by the Allah or the further explanation from the Allah’s commandment and secondly is the questions from the disbeliever. For the first type, we can see through the example from the chapter Al-Baqarah verse 186, “وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.
Other than that, they also request a fatwa toward the Prophet. We can see it through the verse of in chapter An-Nisa’ verse 127, “وَيَسْتَفْتُونَكَ فِي النِّسَاءِ ۖ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَنْ تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ ۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا
And they request from you, [O Muhammad], a [legal] ruling concerning women. Say, " Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them – and [yet] you desire to marry them – and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good – indeed, Allah is ever Knowing of it.
The second type is the questions from the disbeliever. As we know, there are many disbelievers that keep questioning about the Islam. The questions that they asked is questions that show their opposition toward Islam which is like about Yaumul Qiyamah, the spirit and about the past events. This shows clearly that the Quranis ayah that been revealed has a dfferent background and events. Allah already said in the chapter Al-Furqaan verse 32, “وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا
And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.
Therefore, in order to better understanding regarding the contents of the Quran, we need to know the background for its known as "asbabul nuzul". By knowing asbabul nuzul we will understand well the meaning of the verses.
Significance of Sabab Nuzul
The significance of information repeal can by no means be moderated as it is usually abused by way of non-Muslim Islamophobia scholars to discolour the flawlessness and Divinity of the e-book, and utilized by Extremist Muslims to legitimize un-Islamic practices. In keeping with Tajddin, as indicated by several researchers the guideline of naskh, to begin with, developed among the contentions among usuli of various schools of fiqh. These talks established no consistency and it is able to never be guaranteed that any type of agreement on revocation turned into ever finished, contributing further to the multifaceted nature of the issue. Imam Shafi'i (can also Allah be satisfied with him) and a large wide variety of his devotees held that some sections of the Qur'an had outmoded its distinct components, however, might by no means supersede the Sunnah; and that some Sunnah had outmoded the opposite Sunnah, yet had not outdated the Qur'an. At the end of the day, Qur'an repeals Qur'an and simply Qur'an, Sunnah annuls Sunnah and simply Sunnah, however, they by no means revoked each exclusive because the Sunnah was a supplement to the Qur'an and both have been contrasting strategies of disclosure, in a manner of speech. a few researchers, even some in Shafi'i's madhhab, took it further, expressing should Qur'an in no way revoke Sunnah, in addition to Sunnah, did to make certain repeal Qur'an and in addition itself. The supporters of the principle of repeal construct their hypothesis in light of their comprehension of the previously mentioned following ayah: “Such of Our Ayat (messages) which We annul or consign to oblivion We replace with a better or a similar one…” [Qur’an 2:106].
There are several significance of Sabab Nuzul which is we will get the benefits from the sabab al-nuzul. To start with, it helps a man in understanding the substance of passages and to keep away from the troubles that exist in the verse. Second, it gives an exact understanding that the law brought by the verse is dedicated to give the consummation of the occasions or inquiries that the reason for the decrease in the verse. Third, to help encourage the remembrance and understanding and attach the applicable sections in the hearts of the individuals who hear it, when the entries were perused. Fourth, can know the wisdom (information) of God with certainty on all issues endorsed by the disclosure of the verses.
In addition, Muhamed Sa’ad stated that there are several of significance which is the affirmation that the Quran is truly from Allah SWT. According to Muhammad Shaleh Al-'Utsaimin (1989), sometimes when Prophet Muhammad been asked about something, He SAW will hide himself without any reply until the revelation of Allah SWT. Perhaps the question that been asked is in relation to matters that only Allah alone Knowing it as supernatural and saint, therefore He SAW needs the certainty of the answer from Allah SWT. Examples of the words of Allah SWT that answer some of the questions are, “وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
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."
Secondly is helps in understanding the meaning of verses, interpretation and remove confusion about the purpose of a verse that been revealed. In the chapter Al-Baqarah verse 115,
“وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ”
And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah . Indeed, Allah is all-Encompassing and Knowing.
It shows that the Islamist can face in any direction while performing the prayers. It is not obligatory to look towards the direction of the Qibla either when traveling or not, during fardhu prayers or circumcision prayers. However, it is quite contradictory to the arguments that oblige Muslims to go to the Holy Mosque while praying. Therefore, by knowing the actual nuzul of the verse, it will certainly not lead to misunderstandings and discrepancies. Other than that, it also clearly that the knowledge of the asbabul is very important in understanding the meaning of the verse, tafsir and eliminating the mistakes of the meaning of a verse.
Thirdly, knowing the wisdom in enforcing the law. This can see through the chapter of An-Nuur verse 43, Allah’s mentioned “يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ …
O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah,
This verse explained that during the event, Abdur Rahman bin Auf has invited Ali and his friends to eat at his home. Then he served them with the liquor until they were drunk. During the prayer time, Ali was appointed to be an Imam. At that time, Ali mistakenly read this verse, "qulya ayyuhal kafirun, la a'budu mata 'budu, wa nahnu na'budu mata budu ". So verse 43, Surah An-Nisa 'descended as a prohibition on performing prayers at the time of drunkenness. Knowledge of the asbabul nuzul can also explain the syarak's attention toward the public interest in facing of all the events that occur. The attention given shows that God loves his people and provides them with the best.
Lastly, make the law been mentioned specifically be a law that can generally be applied. This benefit is for those who view the law and take it into account based on its specific cause rather than its general pronouncement. Chapter Ali Imran verse 188 stated that, “ا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do – never think them [to be] in safety from the punishment, and for them is a painful punishment.
The revelation of this verse is concerned with the People of the Book. When the Prophet SAW asked them something, they covered it with an unreasonable and unrelated with the question. Then, they went out and told their friends that they had answered the question of the Messenger of Allah SWT with an answer that had nothing to do with the question. (Narrated by as-Syaikani and others from Hamid bin Abdur Rahman bin Auf).
In conclusion, the understanding regarding sabab nuzul is very important so that we as a Muslim will not misunderstanding. In addition, it can make us not easily influenced with the idea of people that try to interpret the Quranic ayah based on their logical thinking only. So, it helped the Muslim in understanding the Al-Quran better and it can avoid from involving in the sentiment that lead to us believe with the wrong aqidah.