An an saukar da sassan Alkur'ani ga Annabi Muhammadu ﷺ a jere tun farkon annabcinsa a shekara ta 609 miladiyya har zuwa ƙarshen rayuwarsa jim kaɗan kafin rasuwarsa (623 miladiyya), wato tsawon kusan shekaru ashirin da uku. Sassan Alkur'ani daban-daban an fi saukar da su ne domin warware matsalolin da suka fuskanci Annabi ﷺ da mabiyansa a Makka da Madina. Yawancin ayoyin Alkur'ani amsoshi ne kai tsaye ga tambayoyin da Musulmi da wadanda ba Musulmi ba suka gabatar a zamanin annabci. Yawancin wadannan ayoyi ma suna farawa da jumlar "Suna tambayarka game da". Misali,

Sections of the Qur’aan were continuously revealed to the Prophet Muhammad (s.w.) from the beginning of his prohethood in the year 609 CE until shortly before his death (623 CE), a period of approximately twenty-three years. The various sections of the Qur’aan were generally revealed to solve the problems which confronted the Prophet (SW.) and his followers in both Makkah and Madeenah. A number of Qur’anic verses are direct answers to questions raised by Muslims as well as non-Muslims during the era of prophet hood. Many of these verses actually begin with the phrase “They ask you about.” For example,

Wasu ayoyi da dama an saukar da su ne saboda wasu al'amura na musamman da suka faru a zamanin Annabi ﷺ.

A number of other verses were revealed due to particular incidents, which took place during the era of the Prophet (s.w.).

Misali za a iya samu a game da Hilaal ibn Umayyah wanda ya zo wurin Annabi ﷺ ya yi zargin cewa matarsa ta yi zina da wani daga cikin sahabban Annabi ﷺ. Sai Annabi ﷺ ya ce, "Ko dai za ka samu hukuncin da aka tsara (na bugun bulala tamanin) a bayanka." Hilaal ya ce, "Ya Manzon Allah! Idan wani daga cikinmu ya ga wani mutum a kan matarsa, shin zai je neman shaidu ne?" Amma Annabi ﷺ ya maimaita bukatarsa ta hujja. Sai Mala'ika Jibril ya zo ya saukar wa Annabi ﷺ ayar:16

An example can be found in the case of Hilaal ibn Umayyah who came before the Prophet (s.w.) and accused his wife of adultery with another of the Prophet’s companions. The Prophet (s.w.) said, “Either you will receive the fixed punishment (of eighty lashes) on your back.” Hilaal said, “Oh Messenger of Allaah! If any of us saw a man on top of his wife, would he go looking for witnesses?” However, the Prophet (s.w.) repeated his demand for proof. Then angel Gabriel came and revealed to the Prophet (s.w.) the verse:16

Haka kuma ya kasance ga shari'ar Musulunci da ke cikin Sunnah, mafi yawanta ya samo asali ne daga amsoshin tambayoyi, ko kuma hukunce-hukuncen da aka bayar a lokacin da al'amura suka faru. Misali, a wani lokaci, wani daga cikin sahabban Annabi ﷺ ya tambaye shi, "Ya Manzon Allah! Muna tafiya a teku, kuma idan muka yi alwala da ruwan mu mai dadi, za mu ji ƙishirwa. Shin za mu iya yin alwala da ruwan teku?" Ya amsa da cewa, "Ruwansa tsarkakakke ne, kuma matattunsa (halittun teku) halal ne a ci."18 Dalilin wannan hanyar shari'anta shi ne samun tsari a hankali wajen kafa dokoki, domin wannan hanya ta fi sauƙin karɓuwa ga Larabawa da suka saba da cikakken 'yanci. Haka kuma ya sa su iya koyo da fahimtar dokokin cikin sauƙi, tun da za su san dalili da yanayin shari'ar. Wannan hanyar shari'anta a hankali ba ta iyakance ga dokokin gaba ɗaya ba kawai, har ma ta faru a lokacin kafa wasu dokoki na musamman. Shari'ar Salla (sallolin farilla) misali ne mai kyau na tsari a hankali wajen kafa dokoki na musamman. A farkon zamanin Makka, an farar da Salla sau biyu a rana, sau ɗaya da safe da sau ɗaya da dare.19 Kafin hijira zuwa Madina ba da daɗewa ba, aka wajabta wa muminai sallar sau biyar a kullum. Sai dai a lokacin, Salla ta ƙunshi raka'a biyu kawai a kowace sallah, banda sallar Maghrib (faduwar rana), wacce ta kasance raka'a uku. Bayan da Musulmin farko suka saba da sallah ta yau da kullum, aka ƙara yawan raka'o'i zuwa huɗu ga mazauna, banda sallar Asuba da ta Maghrib.20

The same was the case of Islamic legislation found in the Sunnah, much of which was either the result of answers to questions, or were pronouncements made at the time that incidents took place. For example, on one occasion, one of the Prophet’s companions asked him, “Oh Messenger of Allaah! We sail the seas and if we make Wudoo (ablutions) with our fresh water we will go thirsty. Can we make Wudoo with sea water?” He replied, “Its water is pure and its dead (sea creatures) are Halaal (permissible to eat).”18 The reason for this method of legislation was to achieve gradation in the enactment of laws, as this approach was more easily acceptable by Arabs who were used to complete freedom. It also made it easier for them to learn and understand the laws since the reasons and context of the legislation would b e known to them. This method of gradual legislation was not limited to the laws as a whole, but it also took place during the enactment of a number of individual laws. The legislation of Salaah (formal prayers) is a good example of gradation in the enactment of individual laws. In the early Makkah period, Salaah was initially twice per day, once in the morning and once at night.19 Shortly before the migration to Madeenah, five times daily Salaah was enjoined on the believers. However, Salaah at that time consisted of only two units per prayers, with the exception of Maghrib (sunset) prayers, which were three units. After the early Muslims had become accustomed to regular prayer, the number of units were increased to four for residents, except for Fajr (early morning) prayer and that of Maghrib.20