Wahyu Makkiyyah ditakrifkan sebagai semua ayat dan surah Al-Qur'an yang dibawa oleh Jibril kepada Nabi (ﷺ) sebelum Hijrah (622 M).

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).

Ini termasuk ayat-ayat yang diturunkan di Ta'if, serta yang diturunkan di kawasan-kawasan lain di luar Makkah.1 Wahyu-wahyu ini mewakili peringkat pertama gerakan Islam, yang mana asas-asasnya ditegakkan.

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.

Apabila Islam pertama kali dibentangkan kepada penduduk Makkah, mereka berada dalam keadaan kufur. Kebanyakan mereka beriman kepada Allah, tetapi mereka telah meletakkan banyak perantara antara diri mereka dengan Allah. Mereka membuat berhala untuk mewakili perantara-perantara ini dan menyembahnya sebagai ganti Allah. Oleh itu, wahyu-wahyu awal mengajar penduduk tentang keesaan Allah dan kekuasaan-Nya ke atas segala sesuatu.

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.

Mereka memberitahu orang ramai bahawa Allah tidak mempunyai ibu bapa, anak, atau sebarang sekutu yang berkongsi kuasa-Nya. Mereka juga menegaskan bahawa berhala tidak dapat mendatangkan kebaikan mahupun menolak kejahatan. Mereka mempersoalkan logik menyembah sesuatu yang bahkan tidak dapat melihat atau mendengar.

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.

Selepas ayat-ayat wahyu yang pertama turun, yang memaklumkan kepada Nabi (r) bahawa baginda telah dipilih untuk kenabian, Allah mengutus Jibril untuk mengajar baginda ﷺ cara solat yang betul. Ini perlu kerana cara solat yang betul tidak dapat dicapai melalui penaakulan logik. Oleh itu, Nabi ﷺ sendiri juga perlu diajar cara beribadah kepada Allah dengan betul. Kerana betapa besarnya kepentingan solat dalam memupuk kesedaran seseorang terhadap Tuhannya, ayat-ayat awal menyeru Nabi ﷺ dan pengikut-pengikut awal baginda supaya mendirikan solat secara tetap.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

Oleh kerana orang-orang Makkah biasa menyembah berhala dengan anggapan bahawa tuhan-tuhan buatan tangan itu akan menyampaikan doa mereka kepada Allah, ayat-ayat awal itu juga bertujuan untuk menjelaskan salah faham ini. Ayat-ayat tersebut mengajarkan bahawa kedua-dua solat dan du'a (permohonan) hanya boleh ditujukan kepada Allah semata-mata, kerana Dialah satu-satunya yang mampu memperkenankannya.

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.

Penekanan besar diberikan kepada solat kerana hubungannya dengan tauhid. Solat yang tulus kepada Allah merupakan pengamalan tauhid dalam bentuk yang nyata.

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

Oleh kerana tiada jalan bagi manusia untuk mengetahui tentang alam ghaib, ayat-ayat awal mengajar mereka tentang keajaiban, rahsia dan kengerian alam tersebut. Ayat-ayat itu menggambarkan syurga dan kenikmatannya untuk mendorong orang-orang beriman terus melakukan amal kebajikan. Ayat-ayat itu juga menggambarkan Neraka dan seksaannya untuk mendorong orang-orang beriman berusaha menjauhi perbuatan jahat. Gambaran tentang Neraka dan penghuninya turut memberi jaminan kepada orang-orang beriman bahawa mereka yang melakukan kezaliman dalam kehidupan ini tidak akan terlepas daripada hukuman Allah. Gambaran sebegini juga bertujuan menakutkan orang-orang kafir agar mereka mempertimbangkan semula kedudukan mereka sebelum terlambat. Sebahagian ayat juga berhujah kepada mereka yang tidak dapat menerima kebangkitan semula dengan memberikan contoh daripada alam, seperti hujan yang turun ke atas bumi yang mati lalu menghidupkannya kembali.

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.

Orang lain telah menunjukkan secara logik bahawa penciptaan semula kehidupan adalah lebih mudah daripada penciptaannya, walaupun bagi Allah semuanya sama sahaja.

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

Terdapat sebahagian individu di kalangan penduduk Makkah yang ragu-ragu tentang kewujudan Allah itu sendiri. Oleh sebab itu, beberapa ayat awal mengemukakan hujah-hujah logik yang membuktikan kewujudan Allah. Kadangkala bukti-bukti diambil daripada alam dan makhluk-makhluk yang biasa dalam masyarakat itu. Allah bertanya kepada orang-orang Makkah,

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,

Pada waktu lain, logika yang lurus digunakan. Allah bertanya kepada mereka apakah mereka diciptakan dari yang tiada atau apakah mereka menciptakan diri mereka sendiri:

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

Ayat ini sangat mengagumkan dari segi keringkasan cabarannya. Hanya terdapat tiga kemungkinan jawapan bagi persoalan tentang sumber penciptaan. Ayat tersebut hanya menyebut dua daripadanya dan membiarkan yang ketiga tidak dinyatakan kerana ia jelas dengan sendirinya. Ayat ini juga tidak bersusah payah menyangkal dua kemungkinan tersebut kerana ia terlalu jelas kepalsuannya. Sesuatu yang tidak wujud tidak mempunyai kuasa untuk mengadakan sesuatu daripada tiada.

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.

Demikian pula, semua orang tahu bahawa ada suatu masa ketika dia tidak wujud, maka kita tidak mungkin telah mencipta diri kita sendiri. Walaupun sesetengah pihak berhujah bahawa mereka datang daripada ibu bapa mereka, dan ibu bapa mereka pula datang daripada ibu bapa mereka, dan seterusnya, rantaian sebab itu akhirnya mesti berhenti pada satu wujud yang kewujudannya tidak bergantung kepada apa-apa. Oleh itu, Allah, Pencipta, mesti diterima agar kewujudan kita menjadi masuk akal. Malah, salah seorang penduduk Makkah, Jubayr ibn Mut‘im, meriwayatkan bahawa beliau mendengar Nabi ﷺ membaca petikan ini dalam solatnya, dan ia membuatkan beliau berasa seolah-olah hatinya hendak terbang, yang akhirnya menyebabkan beliau menerima 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

Untuk membuktikan kepada kaum Quraisy bahawa al-Qur'an datang daripada Allah dan bahawa Muhammad ﷺ ialah nabi Allah, beberapa ayat Makkiyyah mencabar orang Arab untuk menandingi al-Qur'an. Banyak surah bermula dengan huruf-huruf tunggal seperti "Alif, Laam, Meem", "Saad", atau "Noon", untuk menyindir orang Makkah dengan huruf-huruf abjad yang sama yang mereka gunakan dalam pidato dan syair mereka yang indah. Allah menurunkan al-Qur'an dengan huruf-huruf yang sama, tetapi mereka tidak mampu menandinginya. Oleh kerana orang Arab tidak mampu menghasilkan satu surah pun yang setara dengan surah terpendek al-Qur'an, sifat mukjizat al-Qur'an dan asal-usulnya yang ilahi terbukti dengan jelas kepada orang pada zaman itu. Namun, ramai daripada mereka lebih suka menganggap al-Qur'an sebagai sihir, dan Nabi ﷺ sebagai ahli sihir yang handal.

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

Ayat-ayat Makkah sering menyebut contoh-contoh tamadun terdahulu, seperti kaum 'Aad dan kaum Thamud. Contoh-contoh ini disebut untuk memberi amaran kepada mereka yang menolak risalah Islam. Ayat-ayat tersebut menceritakan tentang keajaiban tamadun-tamadun purba. Ia juga mengisahkan pelbagai nikmat yang telah dikurniakan Allah kepada kaum-kaum tamadun tersebut. Kemudian ia menceritakan bagaimana kaum itu mengingkari perintah Allah dan menolak nikmat-nikmat-Nya, serta bagaimana azab Allah menimpa mereka ketika mereka langsung tidak mengendahkan apa yang bakal berlaku ke atas diri mereka jika mereka mendatangkan kemurkaan Allah. Contoh-contoh ini sangat dikenali oleh orang Arab kerana runtuhan tamadun-tamadun tersebut masih dapat dilihat. Sebagai contoh, makam-makam batu di Madaa'in Saalih, yang dikaitkan dengan kaum Thamud, iaitu kaum Nabi Saalih ﷺ, terletak betul-betul di laluan perdagangan ke Syam.

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.

Sangat sedikit hukum yang diturunkan dalam ayat-ayat Makkah. Sebaliknya, ayat-ayat tersebut memberi tumpuan kepada prinsip-prinsip yang akan membina iman (eemaan) kaum Muslimin awal. Ayat-ayat ini menekankan pentingnya takut kepada Allah dan sedar akan kehadiran-Nya serta pengetahuan-Nya terhadap segala sesuatu. Ayat-ayat tersebut sering dipenuhi dengan nasihat tentang kesabaran, ketabahan, kejujuran dan sifat amanah, bagi membina akhlak serta kerohanian kaum Muslimin awal, yang ketika itu berada dalam golongan minoriti dan di bawah tekanan hebat daripada masyarakat Makkah.

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

Surah-surah Makkiyyah biasanya mempunyai ayat-ayat yang pendek, rima yang menarik, dan irama yang sangat kuat. Ciri-ciri ini bertujuan untuk menarik perhatian para pendengar yang pada asasnya menentang mesej Islam. Ayat-ayatnya perlu pendek kerana khalayak tidak akan sanggup mendengar kenyataan yang panjang dan meleret-leret.

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.

Sebaik sahaja mereka mendengar sebarang bacaan al-Qur'an, mereka akan menyumbat jari ke telinga dan berpaling. Oleh itu, ayat-ayat tersebut selalunya perlu memberi kesan dengan segera. Ayat-ayat itu sering menyerupai nyanyian para tukang tilik dan penujum, tetapi maksudnya sangat jelas, manakala nyanyian para tukang tilik kebanyakannya samar-samar dan kabur. Sebagai contoh, tukang tilik Zabraa pernah memberi amaran kepada kaumnya tentang satu bencana yang akan menimpa mereka tidak lama lagi, dengan kata-kata berikut:

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:

Demi angin yang berhembus

By the fluttering wind,

Dan malam yang melabuh tirai;

And the falling night;

Demi fajar yang bersinar,

By the shining morn,

Dan bintang yang menembus;

And the piercing star;

Demi awan yang sarat dengan hujan,

By the rain-laden clouds,

Sesungguhnya pokok-pokok di lembah itu benar-benar menipu,

Verily, the trees of the valley are really deceptive,

Dan gigi-gigi mereka bergemeretak hingga terpilin.

And teeth gnash until twisted.

Sesungguhnya, bongkahan-bongkahan batu gunung memberi peringatan tentang kesedihan,

Verily, the boulders of the mountain warn of mourning,

Yang tidak akan kamu temui jalan lari daripadanya.

That you won’t find any escape from.

Peramal Zabraa.

The fortuneteller Zabraa.