Akwai dalilai da dama da suka sa aka saukar da wahayi na biyu a sassa-sassa, maimakon a lokaci guda kamar yadda ya faru da littattafan wahayi da suka gabata.

There are a number of reasons why the second revelation took place in segments rather than all at once, as happened with the former books of revelation.

Waɗannan ƙa'idodi ne kawai taƙaitaccen bayani na mafi bayyanan dalilai:

The following are only a summary of the most obvious reasons:

Annabi (ﷺ) ya fuskanci jarabawoyi masu yawa daga hannun abokan gābarsa daga cikin mushrikai da Yahudawa. Sun kira shi maƙaryaci da yaudara, kuma sun yi ƙoƙarin kowace hanya don karya ruhinsa. Duk lokacin da matsin abokan gābansa ya kai ƙololuwa kuma ya zama kusan ba za a iya jure shi ba, Allah yana saukar da wasu ayoyi don ta'azantar da Annabi (ﷺ). Misali:

The Prophet (ﷺ) was faced with many trials at the hands of his enemies among the idolaters and the Jews. They called him a liar and a fake and tried every possible way to break his spirit. Whenever the pressure of his opponents reached its peak and became virtually unbearable, Allaah would reveal certain verses to comfort the Prophet (ﷺ). For example:

Allah kuma zai ba shi ƙarfin zuciya ta hanyar tunatar da shi game da jarrabawoyin annabawan baya da yadda daga ƙarshe aka ba su nasara. Misali,

Allaah would also give him confidence by reminding him of the trials of the former prophets and how they were eventually given success. For example,

A wasu lokutan kuma Allah zai yi masa alkawarin taimako da nasara ainun.

At other times Allaah would actually promise him help and victory:

Ko kuma Allah zai sanar da shi game da gazawar abokan gābansa:

Or Allaah would inform him of the failure of his enemies:

Saboda haka, wasu sassan Alkur'ani an saukar da su a lokuta daban-daban na aikinsa, musamman don ta'azantar da Annabi (ﷺ) da ba shi juriya da kwarin gwiwa domin ya cika wajibcinsa na yada Musulunci.

Thus, certain segments of the Qur’aan were revealed at various point in his mission specifically to comfort the Prophet (ﷺ) and give him steadfastness and confidence in order to fulfill his obligation of propagating Islaam.

Saukowar wahayi babban nauyi ne wanda yakan bar Annabi (ﷺ) cikin gajiya da rauni. 'A'isha ta ruwaito cewa wata rana, a cikin sanyi mai tsanani sosai, ta gan shi lokacin da wahayi ya zo masa kuma ya tafi daga gare shi. Duk da sanyin yanayin, goshinsa yana zubar da gumi.51 Har Allah Kansa ya siffanta Alkur'ani da cewa mai nauyi ne kuma mai wahala:

The descent of revelation was a great burden which usually left the Prophet (ﷺ) drained and weak. ‘Aa’ishah reported that once, on an extremely cold day, she saw him when revelation came and left him. And, in spite of the cold weather, his forehead was dripping with sweat.51 Even Allaah Himself referred to the Qur’aan as being weighty and burdensome:

Kuma, domin a jaddada girma, ƙarfi da muhimmancin maganar Allah, Allah ya kawo wannan misali:

And, in order to emphasize the greatness, power and weight of the word of God, Allaah set forth the following metaphor:

Saboda haka, saukar da kalmar ƙarshe ta Allah gaba ɗaya a lokaci guda da wuya zai kasance mai nauyi ga Annabi (ﷺ) ya ɗauka. Irin wannan saukarwa zai sanya shi cikin matsin lamba mafi tsanani. Saboda haka an raba ta zuwa sassa masu sauƙin ɗauka, aka saukar da su a hankali. Ta haka Annabi (ﷺ) zai kasance yana ɗaukar nauyi na ɗan gajeren lokaci kawai, kuma aikinsa ba zai tsaya ba saboda dogon lokacin murmurewa. Don haka, hanyar saukar da Alƙur'ani a sassa tana nuna irin tausayi da Allah ya nuna wa manzonsa na ƙarshe, saboda girma da daraja na saƙon ƙarshe.

Thus, the revelation of the final word of Allaah in one stroke would have been too much for the Prophet (ﷺ) to bear. Such a revelation would have placed him under the most extreme pressure. It was, therefore, broken down into bearable segments and revealed gradually. In this way the Prophet (ﷺ) would only be burdened for short periods of time and his mission would not be hampered by long periods of recovery. Thus, the segmented method of revelation represents the gentle manner in which Allaah dealt with His last messenger due to the might and glory of the final message.

Hanyar da aka bi wajen gabatar da ginshiƙan Musulunci ta Alƙur'ani hanya ce ta mataki-mataki. Ba a wajabta dukkan ginshiƙan ba a farko ko lokaci guda a kowane mataki. Surorin farko na Alƙur'ani sun mayar da hankali wajen magance babbar matsalar da ta fuskanci ibadar Allah da tauhidinsa: shirka. Dole ne a gina imani ga girman Allah da tsarkake shi, a kuma kawar da waɗanda aka riƙa bautawa na ƙarya daga halitta. Saboda haka surorin farko sun fi mayar da hankali ga tauhidi da kuma sauran ginshiƙin imani, wato imani da tashin kiyama da hisabi. Sai bayan shekara goma sha biyu na gina imani aka wajabta sallah, a lokacin Mi'iraji na Annabi zuwa sama. Shekara guda kafin Hijira ayoyin Alƙur'ani suka fara jaddada sallah a matsayin abin da wajibi ne ga muminai. Sai bayan shekara biyu da Hijira ayoyin Alƙur'ani suka juya zuwa azumi da zakka, suka wajabta su ga Musulmi. A ƙarshe, a shekara ta shida bayan Hijira, ayoyin Alƙur'ani suka bayyana aikin Hajji a matsayin wajibi ga duk wanda yake da ikon yin sa.59

The method by which the Qur’aan was used to present the principles of Islaam was a gradual method. All of the principles were not enjoined in the beginning or all at once during any stage. The early soorahs of the Qur’aan were aimed at treating the main problem which confronted the worship of Allaah and His unity: shirk. 54 Belief in Allaah’s supremacy and unity had to be built and the false gods of creation had to be removed. Thus, the early soorahs concentrated on tawheed55 and the other major pillar of eemaan, 56 belief in the Resurrection and Judgment. It was not until after twelve years of building eemaan that salaah was made compulsory, during the Prophet’s Ascent (mi‘raaj) to the heavens.57 One year before the Hijrah, the Qur’aanic verses began to stress salaah as a requirement for the believers. It was not until two years after the Hijrah that the Qur’aanic verses turned to sawm and zakaah and enjoined them on Muslims.58 Finally, in the sixth year after the Hijrah, the verses of the Qur’aan revealed hajj as an obligation for whoever is able to perform it.59

ʼA’isha ta ambata cewa abin farko da aka saukar daga Alqur’ani yana magana ne akan Aljanna da Wuta, kuma sai bayan wani lokaci aka yi magana akan al’amuran halal da haram. Ta ce, “Da abin farko da aka saukar ya kasance, ‘Kada ku sha giya,’ ko ‘Kada ku yi zina da fasikanci,’ da sai su ce, ‘Ba za mu taba barin [shi] ba.’”60

‘Aa’ishah mentioned that the first thing to be revealed of the Qur’aan dealt with Heaven and Hell and that it was only after some time that issues of legal and illegal acts were dealt with. She said, “If the first thing to be revealed had been, ‘Don’t drink liquor,’ or ‘Don’t commit adultery and fornication,’ they would have said, ‘We will never give [it] up.’ ”60

In da ace Alƙur'ani da an saukar da shi gaba ɗaya a lokaci guda, da ba zai yiwu a kafa hukunce-hukunce a hankali-hankali ba. Wannan hanya tana da muhimmanci musamman ga al'ummar farko ta Musulmi, waɗanda daga baya za su kafa Musulunci a duniya.

If the Qur’aan had been revealed all at once, it would not have been possible to establish the laws in a gradual fashion. This method was particularly important for the first generation of Muslims who would later establish Islaam in the earth.

Ya zama wajibi a gare su su fahimci ka'idojin Musulunci sosai, domin tsararraki masu zuwa na Musulmai za su dogara ga fahimtarsu da aikinsu na Musulunci.

It was necessary for them to have a clear understanding of the principles of Islaam because the later generations of Muslims would depend on their interpretation and practice of Islaam.

Tun da yawancin sahabban Annabi ﷺ ba su iya karatu ko rubutu ba, hanyar da aka fi amfani da ita wajen kiyaye Alƙur'ani ita ce haddacewa. Don haka, da an saukar da dukan Alƙur'ani a lokaci guda, da ba za su iya haddace shi duka ba saboda tsawonsa.

Since the majority of the Prophet’s followers were unable to read or write, the main method of preserving the Qur’aan became that of memorization. So, if the whole Qur’aan had been revealed at once, they would have been unable to memorize all of it due to its length.

Ko da waɗanda suka iya rubutu kaɗan ne, ba za su iya rubuta duk abin ba, saboda ƙarancin kayan rubutu a lokacin. Saboda haka, saukar Alqur'ani a sassa ya sauƙaƙa wa sahabbai su haddace dukan Alqur'ani su koya wa juna. An ruwaito cewa 'Umar ibn al-Khattaab ya ce, "Ku koyi Alqur'ani aya biyar biyar, domin lallai Jibreel yana sauko da Alqur'ani ga Annabi ﷺ aya biyar biyar." 61 Wannan kuma ya sauƙaƙa wa marubutan Annabi ﷺ rubuta dukan Alqur'ani a lokacin rayuwarsa.

Even the few who were able to write would have been unable to record all of it, due to the scarcity of writing materials at the time. Thus, the revelation of the Qur’aan in sections made it easier for the companions to memorize the whole Qur’aan and teach it to each other. ‘Umar ibn al-Khattaab was reported to have said, “Learn the Qur’aan five verses at a time, for verily, Jibreel used to descend with the Qur’aan for the Prophet (r) five at a time.” 61 This also made it easier for the scribes of the Prophet (r) to record all of the Qur’aan during his lifetime.

Wannan tsarin kiyaye Alqur'ani tun farko yana da muhimmanci sosai wajen kiyaye tsarkin koyarwar Musulunci, domin canje-canjen da aka yi a littattafan wahayi na baya ne suka sa mabiyansu suka bata. Haka kuma saukar Alqur'ani a hankali ya ba su damar yin tunani sosai akan ma'anonin ayoyin. Wannan kuma ya sa suka rika tambayar Annabi ﷺ domin bayyana wasu al'amura ko tabbatar da wasu fassarori. Ta haka ne wannan zamani ya iya samun zurfin fahimtar Alqur'ani ta gaske. Wannan yana da matukar muhimmanci, domin aiwatar da ka'idojin Alqur'ani da suka yi ya zama jagora ga tsararraki masu zuwa na Musulmi, kuma yana ci gaba da zama jagora har yau. Irin wannan fahimta da ba za ta yiwu ba idan da an saukar da Alqur'ani gaba daya lokaci guda.

This early preservation of Qur’aan was critical to maintaining the purity of the teachings of Islaam, as it was the alterations in earlier books of revelation which led their followers astray. The gradual revelation of the Qur’aan also gave them a greater opportunity to contemplate the meanings of the verses. This, in turn, caused them to question the Prophet (r) in order to clarify certain points or verify certain interpretations. Thus, this generation was able to gain a truly deep understanding of the Qur’aan. This was of great importance, because their practical implementation of the principles of the Qur’aan became a guide to later generations of Muslims and continues to be one to this day. Such an understanding would not have been possible had the Qur’aan been revealed all at once.

Sau da yawa ana saukar da ayoyin Alkur'ani domin magance matsalolin da suka fuskanci Manzon Allah (ﷺ) da sahabbansa. Wani lokaci mutane kan tambayi Manzon Allah (ﷺ) tambayoyin da ba shi da masaniya a kansu, sai Allah ya saukar da amsar. Misali, an ruwaito cewa labarin Dhul-Qarnaini ya sauka ne saboda Yahudawa sun tambayi Manzon Allah (ﷺ) game da shi, a matsayin jarrabawa ga annabcinsa. Sai Allah ya saukar da cewa:

Often the verses of the Qur’aan would be revealed to deal specifically with problems which faced the Prophet (ﷺ) and his companions. Sometimes people would ask the Prophet (ﷺ) questions about which he had no knowledge, and Allaah would reveal the answer. For example, it was reported that the story about Thul-Qarnayn was revealed because the Jews asked the Prophet (ﷺ) about him, as a test of his prophethood. Allaah revealed:

A wasu lokutan, ana saukar da ayoyi domin gyara kuskuren da Annabi (ﷺ) da kansa ya yi. Misali na wannan shi ne a cikin Suratut-Tawbah, inda Allah ya ce wa Annabi (ﷺ),

At other times, verses would be revealed to correct an error made by the Prophet (ﷺ) himself. An example of this is in Soorah at-Tawbah, in which Allaah told the Prophet (ﷺ),

Mujahid ya ce, ayar ta sauka ne game da wasu mutane da suka shawarci wasu, cewa, "Ku roki Manzon Allah (ﷺ) ya yi muku uzuri (daga shiga yakin Tabuk). Idan ya ba ku izini, ku zauna a gida, kuma idan bai ba ku izini ba, ku zauna a gida (duk da haka)." Ibn Kathir ya ce: "Mafi Daukaka yana cewa, 'Bai kamata ku ba wani daga cikinsu izinin zama a baya ba, don ku sani wane ne mai gaskiya a nuna biyayyarsa gare ku, da wane ne mai karya. Domin sun kudurce a zuciyarsu zama a baya.'"65

Mujaahid said the verse was revealed about some people who advised others, “Ask the Messenger of Allaah (ﷺ) to excuse you (from participating in the expedition to Tabook). If he gives you permission, stay home, and if he doesn’t permit you, stay home, (anyway).” Ibn Katheer said “The Most High is saying, ‘You shouldn’t have given permission to any of them to stay behind so you could have known who was truthful in his display of obedience to you and who was lying. For they were firm in their intention to stay behind.’ ”65

An kuma saukar da ayoyi don gyara halaye marasa kyau da suka yaɗu a tsakanin Musulmi a wancan lokaci. Misali irin wannan saukarwar ita ce lamarin Yakin Hunayn. Musulmi sun fita yin yaƙi da kafirai suna jin cewa lallai za su ci nasara, domin yawansu ya ninka na abokan gābansu sau da yawa. Abokan gāba suka yi musu kwanton ɓauna, suka sa su juya baya suna gudu cikin shan kaye. Sai dai bayan wannan darasi na farko, Allah ya ba su nasara a kan abokan gāba a wannan yaƙi guda. Sa'an nan ya saukar da wannan aya:

Verses were also revealed to correct wrong attitudes which were widespread among the Muslims of that time. An example of such a revelation is the case of the Battle of Hunayn. Muslims had left to do battle with the disbelievers feeling that they were sure to be victorious, since their numbers exceeded that of the enemy many times over. The enemy ambushed them and caused them to turn on their heels and flee in defeat. However, after that initial lesson, Allaah gave them success over the enemy in the same battle. Then, He revealed the following verse:

Ta hanyar magance al'amura daban-daban a lokacin da suka faru, Alkur'ani ya iya isa ga waɗanda abin ya shafa kai tsaye. Gyare-gyaren da ake yi nan take bayan kuskure ya faru sukan fi tasiri fiye da shawarwari na gaba ɗaya da aka bayar tun kafin ko bayan haka. Da an saukar da Alkur'ani gaba ɗaya a lokaci guda, da ba zai yiwu a magance waɗannan da irin waɗannan matsaloli a cikin yanayinsu ba.

By dealing with the various incidents at the time that they occurred, the Qur’aan was able to reach those involved more directly. Corrections made immediately after errors take place tend to have a greater impact than general advice given long before or after. If the Qur’aan had been revealed all at once, it would not have been possible to treat these and similar problems within their context.

Gaskiyar cewa an saukar da Alqur'ani a cikin ɓangarori cikin shekaru ashirin da uku tabbaci ne bayyananne cewa maganar Allah ce kaɗai, ba ta Annabi Muhammadu ﷺ ba, ko kuma ta wani halitta. Hakan yana tabbata ne ta hanyar haɗin kai da daidaito na salo daga farko zuwa ƙarshe. Babban jigon Alqur'ani yana haɗe a cikin surori dari da goma sha huɗu, kuma dukkan surorin suna da alaƙa da juna kamar lu'u-lu'u masu daraja a kan abin wuya guda ɗaya. Waƙarsa da sautinsa suna gudana ba tare da wata matsala ba ta cikin kowace ayar littafin cikin salo guda ɗaya, duk da banbancin jigo da tsarin jumla. Ta yaya irin wannan daidaito zai samu tun da Alqur'ani ba ya cikin cikakkiyar siffarsa tun farko? Ta yaya zai samu tun da ayoyinsa da surorinsa sukan yi magana kan abubuwan da suka faru a matakai daban-daban na wannan tafiya? Ta yaya zai zama samfurin tunanin wani mutum wanda bai iya karatu ko rubutu ba, kuma bai nuna wata baiwa ta musamman wajen rubutu ba kafin fara aikinsa?

The revelation of the Qur’aan in segments over twenty-three years is clear proof that it is Allaah’s word, alone, and not that of Prophet Muhammad (r) or any other member of creation. That is proven by the unity and consistency of expression from beginning to end. Its basic subject matter is intimately interwoven throughout its one hundred and fourteen chapters, and all of the chapters seem interconnected like priceless pearls on a single necklace. Its rhyme and rhythm flow unhindered through every verse in the book in a unified style, in spite of the variations in subject matter and sentence structure. How could such a consistency arise when the Qur’aan was not available in its complete form from the beginning? How could it arise when its verses and chapters often dealt with incidents occurring at various stages of the movement? How could it be the product of the mind of a man who could neither read or write, nor had he displayed any special ability to compose prior to the beginning of his mission?

Ko da manyan marubuta suna da bambance-bambance a salon rubutunsu, musamman idan lokaci ya shude. Saboda haka, kasancewar an saukar da Alkur'ani a sassa-sassa cikin shekara ashirin da uku, hakan yana tabbatar da cewa asalinsa ba daga duniyar nan yake ba.

Even the greatest of writers have variations in their styles, especially over long periods of time. Therefore, the fact that the Qur’aan was revealed in sections over a period of twenty-three years clearly proves that its origin was not of this world.

Dole ne tushenta ya zama Ubangijin talikai, Allah, Mai girma da daukaka.

Its source had to be the Lord of the Worlds, Allaah, Most Great and Glorious.

Allah Kansa ya nuna wannan gaskiyar a cikin Alƙur'ani, yana cewa,

Allaah Himself pointed to this fact in the Qur’aan, saying,

Duk lokacin da Manzon Allah (ﷺ) ya samu sabon wahayi, yakan umurci sahabbansa su sanya shi bayan wasu wahayi na farko, ko kuma gaban su. Manzon Allah (r) bai san abin da zai fuskanta a nan gaba ba, ko kuma tsawon lokacin da zai rayu ba. Rayuwarsa ta cika da abubuwa masu yawa wadanda, babu shakka, sun canza yanayinsa da hanyar bayyana ra'ayinsa. Duk da haka, Alkur'ani bai nuna wadannan bambance-bambance ta kowace hanya ba. Alkur'ani tabbas ba samfurin Muhammad (ﷺ) ba ne, kamar yadda wasu ke so su yi ikirari, kuma wannan gaskiya Alkur'ani da kansa ya tabbatar.

Whenever the Prophet (ﷺ) had a new revelation, he would tell his companions to put it after other earlier revelations or before them. The Prophet (r) had no idea what he was going to face in the future or how long he was going to live. His life was filled with a multitude of incidents which, without a doubt, altered his mood and his mode of expression. Yet, the Qur’aan in no way reflected these differences. The Qur’aan is definitely not the product of Muhammad (ﷺ), as some would like to claim, and that fact is proven by the Qur’aan itself.