In the classical interpretation of the Koran not only the phenomena reasons of revealed (sebeb al-nuzûl) but also facts related with the meaning of the verse are assessed within the context of reasons of revealed. It can clearly be understood that many facts have been attributed to the reasons of revealed whether such facts are interrelated or not, and that the accounts based on such revelation have been shaped wihtin this premise. Although methodologists used evidential and contextual methods and reducet their numbers to a single one, they still have not accomplished their purpare. According to our convictions, this drawback is to be cited as the main factor underlying the compulsion to accept that a âyet (a verse of Koran) might occur in several settings. Therefore, the occurence of phenomena reported to be the reason of revealed might well be an acronistic. When the dates of such phenomena precede the date of revelation, it is called the ‘real reason of revealed cause’, and the others are called the ‘virtual or the appointed reason of revealed’ whereas the real reason of revealed provide ample evidence for revealed dates of the verses, the other causes fall short of determining the revelation prosess most of the time, let alone providing evidence