സൂറത്തുല്‍ ഫലക്കിന്റെ അവതരണ പശ്ചാത്തലം വിവാതമാക്കുന്നവര്‍

സൂറത്തുല്‍ ഫലക്ക് മക്കയില്‍ അവതരിച്ചു എന്നും ,അത് മദീനയില്‍ അവതരിച്ചു എന്ന് പറഞ്ഞവരുണ്ട് എന്ന് ചിലര്‍ കള്ളാ പ്രചരണം നടത്തുന്നു എന്നും ..ദുബായ് സലഫി എന്നാ സിദ്ധീക്ക് മഞ്ഞെശ്വരത്തെ പോലുള്ള ചില വിവര ധോഷികള്‍ ഇത് ഏറ്റു പിടിക്കുകയും ചെയ്യുന്നു .എരനകുളത് തോറ്റോടിയ ഒരു ഡോക്ടറും ഇതേ വിവരകേട്‌ സംവാതത്തില്‍ പറഞ്ഞിരുന്നു ...അത് മറ്റൊരു വിവരക്കേട് മജീദ്‌ മാളിയേക്കല്‍ (mm  വേങ്ങര )യുടുബില്‍ കൊടുക്കുകയും ,പിന്നീട് പിന്‍വലിക്കുകയും ചെയ്തു .....എന്താണ് വസ്തുത ???നമ്മള്‍ എന്ത് ചെയ്യും (മജീദ്‌ ഡോക്റെരോട് കടപ്പാട് )..എന്ത് ചെയ്യണം  (മജീദ്‌ ഡോക്റെരോട് കടപ്പാട് ) ????


പ്രമാണങ്ങള്‍ എന്ത് പറയുന്നു ???ആഹ്ലുസുന്നയുടെ നിലപാട് 

1. Some, such as Imam al-Hasan al-Basri (RH), Ikrimah ibn Abi Jahl (RA), Wasil ibn ‘Ata (RH), and Jabir bin Zaid al-’Azdi (RH) are of the opinion that the two surahs are Makki (revealed in Makkah). Abdullah ibn Abbas (RA) supports the same view, but there is another tradition from him saying that the surah is Madini (revealed in Madinah), and Qatadah bin al-Nu’man (RA) and Abdullah ibn az-Zubair (RA) share this view as well. This view is further supported by a hadith in which ‘Uqbah bin ‘Amir (RA) narrates how the Prophet (SAW) told him that on that particular day these surahs had been revealed to him. (Sahih Muslim Bk.004 Ch.136 No.1774) This hadith is cited as evidence because ‘Uqbah bin ‘Amir (RA) had become a Muslim in Madinah after the Hijrah as related by Abu Dawud and Nasa’i on the basis of his own statement. Other traditions which have lent strength to this view are those related by Ibn Sa’d al-Baghdadi (RH), Imam al-Baghawi (RH), Imam Nasafi (RH), Imam Baihaqi (RH), Ibn Hajar (RH), Badr-uddin ‘Ayni (RH), ‘Abd bin Humaid (RH), etc. that relate that these surahs were revealed when the Jews had worked magic on the Holy Prophet (SAW) in Madinah and he had fallen ill under its effect. Ibn Sa’d (RA) has related on the authority of al-Waqidi (RA) that this happened in A.H. 7. On this very basis Sufyan bin Uyainah (RH) also has described these surah as Madani. 
2. The difference of opinions is harmonized by realizing that just because a surah was revealed at a certain incident doesn’t always mean that it was never revealed before, as is the case of Surah al-Fatihah and Surah al-Ikhlas. Rather, sometimes certain parts of the Qur’an might have revealed for the first time, and then again during a certain incident to draw the Prophet’s (SAW) attention to it, and then again during another incident for the same reason, and so forth, and the same was for al-Mu’awwidhatayn. The subject matter of these two  surahs insists that they were sent down at Makkah in the first instance when opposition to the Holy Prophet there had grown very intense. Later on in Madinah, when storms of opposition were raised by the hypocrites, Jews and polytheists, the Holy Prophet (SAW) was again instructed to recite these surahs, as shown in the already-mentioned tradition from Uqbah bin Amir (RA). After this, the Prophet (SAW) fell under magic, and his illness grew intense, [the angel] Gabriel (AS) came and instructed him by Allah’s command to recite these two surahs. This would explain the disagreement among the early Muslims, as someone might have heard the surahs being revealed in Madinah, but was not there in Makkah to hear their first revelation. It is wrong to relate these two surahs only with the incident of magic, since besides the one verse (Surah al-Falaq, Qur’an Ch.113 v.4), the remaining verses of Surah al-Falaq and the whole of Surah an-Nas have nothing to do with it directly.