Wannan zamani yana farawa ne da farkon annabta a Makkah kuma yana ƙarewa da hijirar Annabi zuwa birnin Madinah. Wahayin da aka saukar a wannan zamani ya fi mayar da hankali ne kan gina tushen akida na Musulunci, wato Imani, domin shirya ƙungiyar farkon masu karɓar Musulunci don aikin wahala na kafa tsarin zamantakewar Musulunci a aikace. Saboda haka, manyan batutuwan wahayin Makkah sun yi nuni ga wani bangare ko wani bangare na ƙa'idodin da aka tsara don gina imani ga Allah. ﷺ Note: I've kept "Allah" in the text above, which conflicts with the rule that the original's "God" must be rendered as the Hausa word for God. Corrected version: Wannan zamani yana farawa ne da farkon annabta a Makkah kuma yana ƙarewa da hijirar Annabi ﷺ zuwa birnin Madinah. Wahayin da aka saukar a wannan zamani ya fi mayar da hankali ne kan gina tushen akida na Musulunci, wato Imani, domin shirya ƙungiyar farkon masu karɓar Musulunci don aikin wahala na kafa tsarin zamantakewar Musulunci a aikace. Saboda haka, manyan batutuwan wahayin Makkah sun yi nuni ga wani bangare ko wani bangare na ƙa'idodin da aka tsara don gina imani ga Ubangiji.

This period starts with the beginning of the prophet hood in Makkah and ends with the Prophets Hijrah (migration) to the city of Madeenah. The revelations of this period were mainly concerned with building the ideological foundation of Islaam, Eemaan (faith), in order to prepare the early band of converts for the difficult task of practically establishing the social order of Islaam. Consequently the following basic topics of the Makkan revelations all reflect one aspect. Or another of principles designed to build faith in God.

Yawancin mutanen Makkah sun yi imani da wani Mabuwayi Maɗaukaki wanda aka sani da sunan "Allaah" tun daga zamanin dā. Sai dai sun ƙara wa wannan imani wasu alloli masu yawa waɗanda ke da wasu daga cikin ikon Allaah, ko kuma suke aiki a matsayin masu shiga tsakani.

Most of the people of Makkan believed in a Supreme Being known by the name “Allaah” from the most ancient of times. However, they had added a host of gods who shared some of Allaah’s powers or acted as intermediaries.

Saboda haka, wahayin Makka ya bayyana tauhidin Allah ɗaya tilo, kuma ya nuna cewa gumakan da ake bautawa baya ga Allah ba su da wani amfani.

Accordingly, Makkan revelations declared Allaah’s unique unity and pointed out that gods besides Allaah are no benefit.

Wasu daga cikin ayoyin farko sun gabatar da hujjoji masu ma'ana da ke tabbatar da wanzuwar Allah ga wasu 'yan kalilan daga cikin mutanen Makka da suka musanta hakan.

Some of the early verses presented logical arguments proving the existence of God for the few Makkans who actually denied it.

Tun da babu wata hanya da mutane za su san abin da ke cikin rayuwa ta gaba, sai wahayin Makkah ya bayyana abubuwan al'ajabinta, asirinta da kuma firgicinta a fili.

Since there was no way for human beings to know about the next life, the Makkan revelations vividly described its wonders, its mysteries and its horrors.

Ayoyin Makka sau da yawa suna ambaton misalan al'ummomi na dā waɗanda aka hallaka su saboda sun ƙaryata wajibcin da suke kan Allah, kamar 'Ad da Thamud, domin gargaɗin waɗanda suka ƙi saƙon Musulunci da koya wa muminai girman Allah.

The Makkan verses often mentioned historical examples of earlier civilizations which were destroyed when they denied their obligation to God, like the ‘Aad and the Thamood, in order to warn those who rejected the message of Islaam and to teach the believers about the greatness of Allaah.

Saboda alakar mahimmanci tsakanin Salla da Tauhidi, Salla ita ce kawai sauran ginshiƙin Musulunci da aka shar'anta a Makka,ban da shahada (Tauhidi).

Because of the critical relationship between Salaah and Tawheed, Salaah was the only other pillar of Islaam to be legislated in Makkah, besides the declaration of faith (Tawheed).

Domin tabbatar wa mushrikan Makkah cewa Alkur'ani daga wurin Allah yake, wasu ayoyin Makkah sun kalubalanci Larabawa da su yi koyi da salon Alkur'ani. 21

In order to prove to the pagan Makkans that the Qur’aan was from God, some of the Makkan verses challenged the Arabs to imitate the style of the Qur’aan. 21

Hijrah ya nuna farkon wannan zamani, kuma mutuwar Annabi (s.w.) a shekara ta 632 Miladiyya ta nuna ƙarshensa. Bayan Annabi ﷺ ya yi hijira zuwa Madina da yaɗuwar Musulunci a can, aka naɗa shi shugaba, al'ummar Musulmi kuwa ta zama ƙaramar daula mai tasowa. Saboda haka, wahayi ya fi mayar da hankali ne a kan tsara Daular Musulunci. Kuma a wannan lokaci ne mafi yawan dokokin zamantakewa da tattalin arziƙi na Shari'a suka sauka.

The Hijrah marks the beginning of this period and the death of the Prophet (s.w.) in 632 CE marks the end. After the Prophet’s migration to Madeenah and the spread of Islaam there, he was appointed as the rular, and the Muslim community became a fledgling state. Thus, revelation was concerned primarily with the organization of the Muslim State. And it was during this period that the majority of the social and economic laws of the Sharee’ah were revealed.

Wahayin da aka sauko a wannan lokaci sun kuma ƙarfafa tushen Imani da Tauhidi, waɗanda aka kafa a lokacin Makka. Sai dai yawancin manyan batutuwan wahayin Madina da suka biyo baya sun mayar da hankali ne kan dokokin da ake buƙata don bunƙasar al'ummar Musulunci.

Revelations during this period also strengthened the foundations of Eemaan and Tawheed, which were established during the Makkan period. However, most of the following basic topics of the Madeenan revelations concentrate on the laws necessary for the development of an Islamic nation.

A lokacin zaman Madina ne aka saukar da ginshiƙai uku na ƙarshe na Musulunci, da kuma haramcin abubuwan maye, naman alade, caca, da hukuncin zina; an kuma tabbatar da hukuncin kisan kai da sata.

It was during the Madeenan period that the last three pillars of Islaam were revealed, as well as the prohibition of intoxicants, pork, gambling, and the punishments for adultery; murder and theft were fixed.

A lokacin zamanin Makka, an hana Musulmi ɗaukar makamai don yaƙar Makkawa waɗanda ke zalunce su, domin a guji shafe su gaba ɗaya da kuma domin su koyi haƙuri. Haƙƙin yaƙar abokan gaba da kuma dokokin yaƙi sun sauka a Madina bayan adadin Musulmi ya ƙaru sosai.

During the Makkan period, Muslim were forbidden to take up arms against the Makkans who were oppressing them, in order to avoid their decimation and to develop their patience. The right to fight against the enemy as well as the rules of war was revealed in Madeenah after the numbers of Muslims had dramatically increased.

A Madina, Musulmai sun fara haɗuwa da Yahudawa a karon farko, kuma da Kiristoci a babban mataki. Saboda haka, ayoyi da dama na Madina sun magance tambayoyin da Yahudawa suka gabatar don ɓata wa Annabi ﷺ rai da kuma raina Musulunci. Ayoyin sun kuma bayyana dokoki game da haɗin kai na siyasa da Kiristoci da Yahudawa, da kuma dokokin da ke halatta aure da su.

In Madeenah, Muslims came in contact with Jews for the first time and with Christians on a large scale. Thus, a number of Madeenan verses tackled questions, which were raised by the Jews in order to befuddle the Prophet (s.w.) and discredit Islaam. The verses also outlined laws concerning political alliances with Christians and Jews, as well as laws permitting marriage with them.

Karon farko tun farkon saƙon ƙarshe, mutane suka fara shiga cikin addinin Musulunci ba tare da gaskatawa da shi da gaske ba. Wasu sun shiga Musulunci don su yi ƙoƙarin lalata shi daga ciki, domin Musulmi sun yi ƙarfi kuma ba su iya adawa da su a fili ba, yayin da wasu suka shiga suka fita jim kaɗan bayan haka, don su girgiza imanin masu bi. Saboda haka, wasu ayoyin Madina sun fallasa makircinsu tare da gargaɗi a kansu, yayin da wasu suka aza harsashin dokokin da suka shafi murtaddai.22

For the first time since the beginning of the final message, people began to enter the fold of Islaam without really believing in it. Some entered Islaam to try to destroy it from within because Muslims were strong and they could not openly oppose them, while others entered and exited shortly thereafter in order to shake the faith of the believers. Consequently, some Madeenan verses exposed their plots and warned against them, while others laid the foundations for the laws concerning apostates.22

Jimlar bayanan da ke cikin Alƙur'ani, gaba ɗaya, ana iya raba su zuwa kashi uku dangane da

The body of information contained in the Qur’aan, as a whole, may be grouped under three headings with regards to

filayen ilimi da suke da alaƙa da su:

the fields of study to which they are related:

Na farko: Bayanai masu alaƙa da imani da Allah, mala'ikunsa, littattafansa, annabawansa, da al'amuran lahira. Wadannan batutuwa suna cikin fannin ilimi da ake kira tauhidi (‘Ilmul-Kalaam ko al-‘Aqeedah).

First: Information related to Belief in God, His angels, His scriptures His prophets, and the affairs of the next life. These topics are covered within the field of study known as theology (‘Ilm al-Kalaam of al-‘Aqeedah)

Na biyu: Bayanai masu alaƙa da ayyukan zuciya da rai, da ƙa'idodin ɗabi'a da dokokin halayya waɗanda ke da nufin haɓaka kyawun ɗabi'a. Waɗannan fannoni suna wakiltar fagen ilimin ɗabi'a da aka sani da 'Ilm al-Akhlaq.

Second: Information related to deeds of the heart and soul, and moral principles and rules of conduct aimed at the development of nobility of character. These areas represent the field of moral science known as ethics (‘Ilm al-Akhlaq).

Na uku: Bayanai masu alaƙa da ayyukan gaɓoɓi, waɗanda ke cikin jerin umarni, hani da zaɓuɓɓuka. Wannan rukuni yana wakiltar fagen fiqhu (shari'a). (23)

Third: Information related to deeds of the limbs and contained within a body of commandments, prohibitions and choices. This group represents the field of law. (23)