Ana bayyana ayoyi da surorin Alkur'ani duka waɗanda Jibrilu ya kawo wa Annabi ﷺ kafin Hijira (622 miladiyya) a matsayin ayoyin Makka.

Makkan revelations are defined as all verses and chapters of the Qur’aan which were brought by Jibreel to the Prophet (ﷺ) before the Hijrah (622 CE).

Wannan ya haɗa da ayoyin da aka saukar a Ta'if, da kuma waɗanda aka saukar a wasu wurare banda Makka.1 Waɗannan wahayin sun wakilci mataki na farko na harkar Musulunci, wanda a cikinsa aka kafa ginshiƙanta.

This includes verses which were revealed in Taa’if, as well as those revealed in other areas outside of Makkah.1 These revelations represent the first stage of the Islaamic movement, in which its fundamentals were established.

Lokacin da aka fara gabatar da Musulunci ga mutanen Makkah, suna cikin halin kafirci. Yawancinsu sun yi imani da Allah, amma sun sanya masu shiga tsakani da yawa tsakaninsu da Allah. Sun yi gumaka don wakiltar waɗannan masu shiga tsakani, suka bauta musu maimakon Allah. Saboda haka, wahayin farko ya koyar da mutane game da tauhidin Allah da ikonsa a kan dukkan abubuwa.

When Islaam was first presented to the people of Makkah, they were in a state of disbelief. Most of them believed in Allaah, but they had put many intermediaries between themselves and Allaah. They made idols to represent these intermediaries and worshipped them instead of Allaah. Thus, the early revelations taught the people about Allaah’s unity and power over all things.

Sun gaya wa mutane cewa Allah ba shi da iyaye, ba shi da 'ya'ya, kuma babu wani abokin tarayya cikin ikonsa. Sun kuma nuna cewa gumaka ba su iya kawo alheri ko hana sharri. Sun tambayi dalilin bautar abubuwan da ma ba sa iya gani ko ji.

They told the people that Allaah was without parents, offspring or any partner who shared His powers. They also pointed out that idols could neither bring good nor hold back evil. They questioned the logic of worshipping things which could not even see or hear.

Bayan ayoyin farko na wahayi sun zo suna sanar da Annabi (r) cewa an zabe shi don annabci, Allah ya aiko Jibril ya koya masa hanyar sallah daidai. Wannan ya zama dole domin ba za a iya kaiwa ga hanyar sallah daidai ta hanyar tunani na hankali ba. Saboda haka, har Annabi (ﷺ) da kansa sai an koya masa hanyar bautar Allah daidai. Saboda girman muhimmancin sallah wajen renon sanin mutum game da Ubangijinsa, ayoyin farko sun yi kira ga Annabi (r) da mabiyansa na farko su yi sallarsu akai-akai.2

After the first verses of revelation came informing the Prophet (r) that he had been chosen for prophethood, Allaah sent Jibreel to teach him the correct method of prayer. This was necessary because the correct method of prayer could not be arrived at by logical reasoning. Therefore, even the Prophet (ﷺ) himself had to be taught the correct method of worshipping Allaah. Due to the great importance of salaah in nurturing a person’s consciousness of his Lord, the early verses called upon the Prophet (r) and his early band of followers to make their salaah regularly.2

Tun da mutanen Makka sun saba bautawa gumaka a cikin imanin cewa waɗannan allolin da suka yi da hannunsu za su isar da addu'o'insu ga Allah a madadinsu, ayoyin farko sun kuma zo ne don bayyana wannan kuskuren. Ayoyin sun koyar da cewa sallah da du'a duka ana yin su ne kawai saboda Allah kuma zuwa ga Allah, domin Shi kaɗai ne zai iya amsa su.

Since the Makkans were in the habit of worshipping idols in the belief that these home made gods would carry their prayers to Allaah for them, the early verses were also aimed at clarifying this misconception. The verses taught that both salaah and du‘aa (supplication) should only be made for and to Allaah, as He is the only one who can answer them.

An babban muhimmanci aka ba wa sallah saboda alakarta da tauhidi. Sallah tsantsa ga Allah tana wakiltar tauhidi a aikace.

Great stress was placed on salaah because of its relationship to tawheed. Pure salaah to Allaah represents tawheed in practice.

Tun da babu wata hanya da ɗan adam zai iya sanin abin da ke cikin duniyar gaibu, ayoyin farko sun koyar da su game da abubuwan al'ajabinta, asirranta, da abubuwan tsoratarwarta. Ayoyin sun bayyana Aljanna da jin daɗinta don su ƙarfafa muminai su ci gaba da aikata kyawawan ayyuka. Haka kuma sun bayyana Wuta da azabarta don su ƙarfafa muminai su yi ƙoƙari wajen kauce wa munanan ayyuka. Bayanin Wuta da mazaunanta ya kuma tabbatar wa muminai cewa waɗanda suke aikata zalunci a wannan rayuwa ba za su tsira daga azabar Allah ba. Irin waɗannan bayanai kuma an yi su ne don tsoratar da kafirai, don su sake duba matsayinsu kafin lokaci ya ƙure musu. Wasu daga cikin ayoyin kuma sun yi hujja da waɗanda ba su iya yarda da tashin kiyama ta hanyar ba su misalai daga abubuwan halitta, kamar ruwan sama da yake sauka a ƙasa matacciya yana mayar da ita rayayya.

Since there was no way that human beings could possibly come to know about the unseen world, the early verses taught them about its wonders, its mysteries, and its horrors. The verses described paradise and its pleasures in order to encourage the believers to continue to do good deeds. They also described the Hellfire and its torments in order to encourage the believers to strive to avoid evil deeds. Descriptions of the Fire and its inhabitants also reassured the believers that those who do wrong in this life will not escape Allaah’s punishment. Such descriptions were also aimed at scaring the disbelievers into reconsidering their position before it became too late. Some of the verses also reasoned with those who could not accept the resurrection by giving them examples from nature, such as rain falling on dead earth bringing it back to life.

Wasu sun nuna a hankali cewa sake halittar rai zai fi sauƙi a kan halittarsa tun farko, duk da cewa dukkan hakan daidai yake a wajen Allah.

Others pointed out logically that the recreation of life would be easier than its creation, although it is all the same to Allaah

Akwai wasu mutane a cikin mutanen Makka da suke shakka game da wanzuwar Allah kanta. Saboda haka, wasu daga cikin ayoyin farko sun gabatar da hujjoji na hankali da ke tabbatar da wanzuwar Allah. Wani lokaci kuma sun dauki hujjoji daga halitta da kuma halittun da suka zama ruwan dare a cikin wannan al'umma. Allah ya tambayi mutanen Makka,

There were some individuals among the Makkans who were in doubt about Allaah’s very existence. Thus, some of the early verses presented logical arguments proving Allaah’s existence. Sometimes proofs were taken from nature and the creatures common to that society. Allaah asked the Makkans,

A wasu lokutan kuma an yi amfani da hujja ta hankali kai tsaye. Allah ya tambaye su ko an halicce su ne daga babu komai, ko kuwa su ne suka halicci kansu?

At other times straight logic was used. Allaah asked them if they were created from nothing or if they created themselves:

Wannan ayar tana da ban mamaki saboda taƙaitaccen ƙalubalen da take yi. Akwai abubuwa uku ne kawai da za a iya amsawa game da asalin halitta. Ayar tana ambatar biyu kawai, ta bar na uku ba tare da faɗa ba saboda a bayyane yake. Ba ta damu da ƙaryata waɗannan abubuwa biyu ba, domin suna da ƙarya a fili. Abin da ba ya wanzuwa ba shi da ikon kawo wani abu cikin wanzuwa.

This verse is amazing in the conciseness of its challenge. There are only three possible answers to the question of the source of creation. The verse mentions only two and leaves the third unstated due to its obviousness. It doesn’t bother to disprove these two possibilities because they are so obviously false. Something which doesn’t exist doesn’t have the power to bring anything into existence.

Likewise, everyone knows there was a time when he or she did not exist, so we cannot have created ourselves. Even if some were to argue that they came from their parents, and that their parents came from their parents, and so on, the chain of causes must eventually end at one whose existence does not depend on anything. Thus, Allah, the Creator, must be accepted for our existence to make sense. In fact, one of the people of Makkah, Jubayr ibn Mut‘im, reported that he heard the Prophet ﷺ reciting this passage in his salah, and it made him feel that his heart was about to fly, which eventually led him to accept Islam.5

Likewise, everyone knows there was a time when he or she didn’t exist, so we can’t have created ourselves. Even if some were to argue that they came from their parents and that their parents came from their parents and so on, the chain of causes must eventually decrease to one whose existence doesn’t depend on anything. Thus, Allaah, the Creator, has to be accepted for our existence to make sense. In fact, one of the people of Makkah, Jubayr ibn Mut‘im reported that he heard the Prophet (r) reciting this passage in his salaah, and it made him feel that his heart was going to fly, which caused him to eventually accept Islaam.5

Domin tabbatar wa Quraishawa cewa Alqur'ani daga Allah yake, kuma Muhammadu (ﷺ) annabi ne na Allah, wasu ayoyin Makka sun kalubalanci Larabawa su yi koyi da Alqur'ani. Surori da yawa sun fara da harafai guda ɗaya kamar "Alif, Laam da Meem," "Saad," ko "Noon," don su tsokani mutanen Makka da harufa iri ɗaya na haruffan haruffa da suke amfani da su wajen jawabansu masu kyau da waƙoƙinsu. Allah ya saukar da Alqur'ani da waɗannan harufa iri ɗaya, amma ba su iya yin koyi da shi ba. Tun da Larabawa sun kasa samar da sura kamar ma ƙaramar sura ta Alqur'ani, abin al'ajabi na Alqur'ani da asalinsa na Allah sun bayyana a sarari ga mutanen zamanin. Duk da haka, da yawa daga cikinsu sun fi son kallon Alqur'ani a matsayin tsafi, kuma Annabi (ﷺ) a matsayin babban maɓoyi mai tsafi.

In order to prove to the Quraysh that the Qur’aan was from Allaah and that Muhammad (ﷺ) was a prophet of Allaah, some of the Makkan verses challenged the Arabs to imitate the Qur’aan. Many of the chapters began with individual letters like “Alif, Laam and Meem,” “Saad,” or “Noon” in order to tease the Makkans with the same letters of the alphabet with which they made their flowery speeches and poetry. Allaah revealed the Qur’aan with the same letters, but they just could not imitate it. Since the Arabs were unable to produce a chapter like even the smallest chapter of Qur’aan, the miraculous nature of the Qur’aan and its divine origin were clearly proven to the people at that time. However, many of them preferred to look at the Qur’aan as a magical spell, and the Prophet (r) as a master magician

Ayoyin Makka sau da yawa suna ambaton misalai daga wayewar al'ummomin da suka gabata, kamar 'Ad da Thamud. An ambace su ne domin gargadin waɗanda suka ƙi saƙon Musulunci. Ayoyin sun yi magana game da abubuwan al'ajabi na wayewar al'ummomin dā. Sun ba da labarin albarkatu masu yawa da Allah ya yi wa mutanen waɗannan wayewar. Sannan suka bayyana yadda mutanen suka saɓa wa Allah, suka musunta albarkunsa, da yadda azabar Allah ta kama su alhali ba su damu da abin da zai same su ba idan suka sa Allah ya yi fushi. Waɗannan misalai sun saba sosai ga Larabawa domin har yanzu ana iya ganin kufan irin waɗannan wayewa. Misali, kaburburan dutse na Madaa'in Saalih, waɗanda ke da alaƙa da Thamud, mutanen Annabi Saalih, suna kan hanyar kasuwanci zuwa Siriya kai tsaye.

The Makkan verses often mentioned historical examples of earlier civilizations, like the ‘Aad and the Thamood. They were mentioned in order to warn those who had rejected the message of Islaam. The verses spoke about the wonders of the ancient civilizations. They recounted the many blessing which Allaah had bestowed on the peoples of those civilizations. Then they told how the people disobeyed Allaah and denied His blessings, and how Allaah’s punishment caught them while they were totally unconcerned of what could become of them if they displeased Allaah. These examples were quite familiar to the Arabs because the ruins of such civilizations could still be seen. For example, the stone tombs of Madaa’in Saalih, associated with the Thamood, the people of Prophet Saalih, were directly on the trade route to Syria.

Ayoyin Makka sun ƙunshi ƙananan hukunce-hukunce ne. Maimakon haka, ayoyin sun mayar da hankali ne kan ka'idoji waɗanda za su gina imanin Musulmi na farko. Waɗannan ayoyi sun yi magana game da muhimmancin tsoron Allah da sanin kasancewarSa da saninSa game da kowane abu. Sau da yawa suna cike da shawarwari game da haƙuri, juriya, gaskiya da amana, domin a gina ɗabi'a da ruhin Musulmi na farko, waɗanda suke a matsayin tsiraru kuma suna fuskantar matsin lamba mai girma daga al'ummar Makka.

Very few laws were revealed in the Makkan verses. Instead, the verses concentrated on principles which would build the eemaan (faith) of the early Muslims. These verses spoke of the importance of fearing Allaah and being aware of His presence and knowledge of all things. They were often filled with advice about being patient, perseverant, truthful and trustworthy, in order to build the moral and spiritual character of the early Muslims, who were in a minority and under great pressure from Makkan society

Surorin Makka galibi suna da gajerun ayoyi, kafiyoyi masu jan hankali, da kuma waƙa mai ƙarfi. Waɗannan halaye an yi nufin su ne don jawo hankalin masu saurare waɗanda galibi ba su yarda da saƙon Musulunci ba. Ayoyin sun zama gajeru ne saboda masu sauraro ba za su yarda su saurari dogayen maganganu masu tsawo ba.

The Makkan soorahs usually had short verses, catchy rhymes, and a very strong rhythm. These qualities were meant to catch the attention of listeners who were basically opposed to the message of Islaam. The verses had to be short because the audience would not be willing to listen to long, drawn-out statements.

Duk lokacin da suka ji wani sashe na Alƙur'ani, sai su saka yatsunsu a kunnuwansu, su juya baya. Saboda haka, ayoyin sukan zama dole su shiga zuciya nan take. Sau da yawa suna kama da waƙoƙin masu duba da masu faɗar gaibi, amma ma'anarsu a bayyane take, alhali waƙoƙin masu dubar kusan a ɓoye suke kuma ba su da tabbas. Misali, mai duba Zabraa ta yi wa mutanenta gargaɗi game da wata masifa da za ta same su nan ba da jimawa ba cikin kalmomi kamar haka:

As soon as they heard any of the Qur’aan, they would stick their fingers in their ears and turn away. Thus, the verses often had to strike home immediately. They often resembled the chants of the oracles and fortunetellers, but their meanings were very clear, whereas the oracles’ chants were mostly obscure and vague. For example, the oracle Zabraa warned her people about a disaster that would soon strike them in the following words:

Ta hanyar iskar da take busawa,

By the fluttering wind,

Da daren da ya faɗi;

And the falling night;

Ta hanyar safiya mai haske,

By the shining morn,

Da tauraro mai huda;

And the piercing star;

Ina rantsuwa da gizagizai masu ɗauke da ruwan sama,

By the rain-laden clouds,

Lalle, itatuwan kwari suna da yaudara sosai,

Verily, the trees of the valley are really deceptive,

Haƙora su yi ta cizo har su karkace.

And teeth gnash until twisted.

Lalle, duwatsun dutse suna gargaɗi game da makoki,

Verily, the boulders of the mountain warn of mourning,

Ba za ku sami wata mafita daga gare shi ba.

That you won’t find any escape from.

Mai duba ƙaddara Zabraa.

The fortuneteller Zabraa.