جستجوی مقالات مرتبط با کلیدواژه « نزول پیوسته » در نشریات گروه « علوم قرآن و حدیث »

The existence of several causes of revelation for the first verses of Surat al-ʿAnkabūt and verse 60 of this surah, and talking about hypocrisy and migration (Hijrat) in this surah have caused some commentators to believe in the discrete revelation of it. While the multiplicity of causes of revelations about a verse leads to them becoming distrustful and invalid. Proposed reasons for rejecting these causes of revelations are: their multiplicity on a fixed subject, the existence of conflicting narrations, the anxiety in the mentioned narrations, having additional sections in some narrations compared to others, lack of coordination of cause of revelations in assigning the cause of the revelations to a specific verse or specific person, the existence of some causes of revelations of the excluded verses that shows they are Makki in opposition to the Quran and syntactic reasons based on the connection and coherence of the excluded verses with previous and subsequent verses. In this research, through descriptive-analytical method the causes of the excluded verses of Surat al-ʿAnkabūt have been criticized and the reasons of those who believe in exceptions have been rejected.

According to the phrase "If the beginning of Surah had been sent down" some commentators believe in the emergence of the exceptional verses. While the exceptional verses are due to the confusion between Meccan and Medinan criteria, because of fake descent or subsequent adaptations that have since been interpreted as descent, misinterpretation of some verses of the Holy Quran throughout the history of interpretation. In determining the Meccan and Medinan verses and Surahs, the commentators consider four criteria including time, place, subject and addressee. If the criterion is based on time, the verses related to the Jews, even if they were revealed in Mecca, are considered as Meccan, and if the criterion is on the subject and the addressee, the same verses are called Medinan, such as verse 20: Cattle (Al-Ana’m). Quoting singly, Ersale Sanad and weak and abandoned hadith narrators of the mentioned phrase are among the most important weaknesses of the phrase. Existence of narrations from Shiite Imams about the revelation of Bismillah at the beginning of the surah and assigning all verses between two Bismillahs to one surah is another reason for invalidating the above phrase, though the concept of continuous revelation of Surahs from the narrators of the above phrase has also been expressed. In this research, one of the principles and causes of the emergence of exceptional verses has been criticized descriptively-analytically. And as an example, the exceptional verses of Surah Muzamel were reviewed.

According to most Quranic commentators, Surah Al-Ma'un was revealed in Mecca. Based on its chronological order of revelation, it is also classified as one of the first Meccan surahs, which is in keeping with the length, tone, and rhyme of this surah. As for the content, the first verses of this surah were revealed in the denunciation of disbelievers of the Hereafter, and the middle verses in the censure of deceitful observers of prayer. As a result, some argue that this surah has been discontinuously reveled in Mecca and Medina, and some contend that it has been thoroughly revealed in Median.
The earlier accounts regarding the revelation of this surah in Mecca or Median also lend credit to this claim. However, according to the findings of this study, the semantic and literal link between the middle verses of this surah and its early content demonstrates its continuous revelation. On the other hand, the style of the Surah al- Ma'un and its resemblance to other early Meccan Surahs corroborates its position in the chronological orders of revelations. Finally, given that this surah was revealed in the early years of Mecca and hypocrisy was not at an issue at that time, and based on various types of revelation that spoke of an act of worship called salah among the polytheists and followers of other religions, it is evident that Surah al- Ma'un is directed at polytheists as its main audience.

The chapter of Ankabut as understood by the context of its most verses is Meccan, though the space in which its primary verses revealed and some intertextual signs like reference to the problem of nifaq have led some commentators to view its 1-10 verses as revealed in Medina and its eighth in the first year of bi`that in Mecca. On this basis, one may not consider the chapter as revealed continuously and it has revealed gradually during a time extended from the beginning of bi`that to 13 years after the Prophet`s hijrah. While sha`ni nuzul of the verse eighth has been an extension and mentioned under the other three verses also. In addition, the disagreement of the causes of revelation under the first ten verses with an attitude of the current nifaq in Mecca during that time opposes the view of the verses` being revealed in Medina. As another reasoning, regarding the purpose of the chapter as exiting the Muslims to resist against the difficulties and paying attention to the time, when Muslims were to leave Mecca and go to Medina, in which the chapter revealed, the connection of the first ten verses of the chapter to the others becomes clear. Therefore, all the verses of the chapter have revealed in late in the age of Mecca and Muslim`s migration to Medina may be taken as an important extension of divine examination toward them. On the basis, by munafiqan is meant those Meccan Muslims who did not follow the Prophet and remained in Mecca.

Most exegetes have only pointed out the Sūrat al-Ḥujurāt as being a Medinan sūra, and consider that there are not enough indications to determine the date of its Revelation. However, considering the sūras that are mentioned before and after Sūrat al-Ḥujurāt in the traditions of Revelation order shows that this sūra is revealed roughly at the beginning of 6 AH. While exploring the traditions which mention the cause of Revelation for this sūra and the reports received from historians regarding the events happened after the conquest of Mecca, testifies that this sūra is revealed at the first half of 9 AH, coinciding with the arrival of delegations and converting the tribes of the Peninsula to Islam, so the sūra could be dated after the conquest of Mecca and before the battle of Tabūk. The paper explores these two opposing views through historical content analysis and concludes with confirmation of the year 9 AH, considering that all timed verses of this sūra are revealed chronologically in accordance with the historical events, it indicates that all the verses of this sūra are revealed successively over a few-month period.

According to a Tradition in Sunni sources, Othman in his response to bin Abbas toward objectionable question on reason for "Basmaleh" deletion from the beginning of Towbah and its connection to Anfaal emphasized that Prophet’s has determined the position of all Suras except Towbah and Anfaal. Some contemporaries regarding Othman’s above definition consider an abnormal ordering or discontinuous revelation of Quran Suras, while reviewing the tradition’s different chain of transmission proves its definite weakness because of common transmitters circle, unbeknownst of Yazid Farsi and principally the solitude of Othman in chain of transmission. Besides, due to various copies, the text of tradition has been confused insofar as in some texts the tradition’s main subject is completely changed without any indication on how the Suras revealed. In another hand, in Shiites and Sunnites sources according to a valid tradition, the continuous descendant of Suras and normal ordering of verses in Suras are realized by considering the revelation of "Basmaleh" at the beginning of Suras and devotion of all verses among two "Basmaleh" to one surah. Therefore, Othman’s tradition on discontinuous revelation of Quran Suras is falsified.