3.1 Saukar da Alkur'ani - Fahimtar Usul Al-Fiqh | Quran Course

3.1 Saukar da Alkur'ani - Fahimtar Usul Al-Fiqh | Quran Course

Ɓangaren da aka saukar a Makka shi ne kusan kashi biyu bisa uku na Alƙur'ani, kuma ana kiransu ayoyin Makkah (Makki). Gaba ɗaya, su kaɗan ne suke magana akan hukunce-hukunce, a maimakon haka suna bayyana ginshiƙan addini da kira zuwa gare su, kamar imani da Allah da Manzonsa, da Ranar Alƙiyama, da umarnin yin Salla, da siffantuwa da kyawawan halaye kamar gaskiya da amana, da hana munanan ayyuka kamar zina, kisan kai, binne 'ya'ya mata da ransu, da rashin cika ma'auni da awo, da sauransu. Bangare na biyu da aka saukar a Madina kuwa yana kusan kashi ɗaya bisa uku na Alƙur'ani, kuma ana kiransu ayoyin Madina (Madani). Su ne ayoyin mu'amalolin kasuwanci (Mu'amalat) kamar sayarwa, hayarwa da riba. Haka kuma sun haɗa da Hudud, kamar hukuncin zina da sata. Sun haɗa da Jinayat (hukuncin kisa) kamar kashe wanda ya kashe wani da gangan, ko hukuncin ɓarayin hanya, da dokoki daga Bayyinat (hujjojin shaida) kamar shaidar zina da sauran shaidu. Sauran hukunce-hukunce game da ibadodi ('Ibadat) kamar azumi, zakka, Hajji da jihadi, su ma an saukar da su a wannan lokaci.

The portion that was revealed in Makkah is approximately about two thirds of the Qur‟an and they are known as the Makkan verses (Makki). In their totality they barely deal with few Ahkam. Rather they are confined to explaining the fundamentals of the Deen and calling people to them, such as the belief in Allah and His Messenger, the Day of Judgement, the command to perform Salah, characterisation with moral attributes such as honesty, truthfulness, and forbidding evil actions such as fornication, murder, burying girls alive, deficiency in the measure and scales etc. The second portion that was revealed in Madina is close to a third of the Qur‟an and they are known as the Madinan verses (Madani). These are verses of Mu'amalat (transactions) such as selling, renting and usury. They also include the Hudud, such as the Hadd of Zina (fornication) and stealing. They include the Jinayat (capital punishments) such as killing the one who killed someone intentionally or punishment of highway robbers and rules from the Bayyinat (testimonial evidences) such as the testimony of Zina and the rest of the testimonies. The remaining rules concerning the worships ('„Ibadat) such as fasting, Zakah, Hajj and Jihad were also revealed during this period.

Daga wannan ya bayyana cewa duk da cewa an saukar da ƙa'idodin salla a Makka, ba su zama jikin hukunce-hukuncen shari'a ba, illa dai ilimin wani irin hukunci. Amma abin da aka saukar a Madina shi ne ya ƙunshi dukkan Ahkam. Shi ya sa ilimin irin waɗannan hukunce-hukuncen ake ɗaukarsa Fiqh. Saboda haka, ya fi dacewa mu ce Fiqh ya fara ne a Madina. Kuma tunda Fiqh ya ƙunshi ƙa'idodi na aiki, an saukar da su ne don magance al'amuran da suka faru. Ayoyin Ahkam, galibi, suna da alaƙa da abubuwan da suka faru. Don haka masu jayayya za su kai hukuncin lamarin ga Manzon Allah ﷺ, sai ya yi hukunci tsakaninsu bisa ga ƙa'idodin da Allah (SWT) ya saukar masa, ko kuma a lokutan da matsaloli ke buƙatar mafita, sai a saukar da Aya ko Ayoyi da ke bayyana hukuncin. Ta haka ne aka saukar da Alƙur'ani a hankali a hankali. Bangaren shari'a ya kasance a bayyane sosai a saukar da Alƙur'ani. Ayoyin ba su yi magana kan zato-zato da ko za su faru ko ba za su faru ba. Maimakon haka, suna magana ne kan al'amuran da suka faru a zahiri da kuma matsalolin gaske da mutane ke fuskanta. Alƙur'ani ya ci gaba da saukowa har zuwa shekarar da Manzon Allah ﷺ ya rasu. Don haka, Allah (SWT) ya cika tare da kammala addinin, sai ya saukar masa da Aya ta ƙarshe, wato faɗin Sa (SWT) a cikin Suratul Baqara: "Ya ku waɗanda suka yi imani! Ku ji tsoron Allah, kuma ku bar abin da ya rage (na bashi) daga riba."(TMQ Al-Baqarah: 278)

From this it becomes clear that even though rules of prayer were revealed in Makkah they do not form the body of rules but knowledge of a type of rule. As for what was revealed in Madina, they consisted of all the Ahkam. That is why knowledge of such rules is considered Fiqh. Therefore, it is more accurate for us to say that Fiqh began in Madina. And since Fiqh constitutes practical rules, they have been revealed to treat incidents that have taken place. The verses of Ahkam, more often than not were in connection to events that took place. So the disputants would refer judgment to the Messenger of Allah (saw) and he would judge between them according to the rules Allah (swt) has revealed to him, or on occasions of problems requiring solutions, so an Ayah or Ayat stating the Hukm would be revealed. In this manner the Qur‟an was revealed gradually. The legislative aspect used to be quite evident in the revelation of the Qur‟an. The Ayat did not treat assumptions that may or may not happen. Rather, they treated issues that actually took place and real problems that people face. The Qur‟an continued to be revealed until the year in which the Messenger of Allah (saw) passed away. So, Allah (swt) perfected and completed the Deen and He revealed to him the last Ayah which is His (swt) saying in Surah al-Baqarah: “O you who believe! Be afraid of Allah and give up what remains (due to you) from riba (usury).” (TMQ Al-Baqarah: 278)