Sehemu iliyoshushiwa Makka inakadiriwa kuwa karibu theluthi mbili ya Qur'ani, na hizi zinaitwa aya za Makkiyy. Kwa jumla yake, hazizungumzii hukmu moja kwa uwazi, bali zinajikita katika kueleza misingi ya dini na kuwaita watu kwake, kama vile imani kwa Allah na Mtume wake ﷺ, Siku ya Hukumu, amri ya kusali, kuelezea sifa za kimaadili kama uaminifu na kutegemeka, na kukataza matendo maovu kama zinaa, mauaji, kuwazika watoto wa kike wakiwa hai, na upungufu katika kipimo na mizani n.k. Sehemu ya pili iliyoshushiwa Madina ni karibu theluthi moja ya Qur'ani, na hizi zinaitwa aya za Madaniyy. Ni aya za mu'amalat (miamala) kama kuuza, kukodisha na riba, na katika hudud, kama hadd ya zinaa na wizi, katika jinayat (adhabu za kifo) kama kumuua aliyemuua mtu kwa makusudi au adhabu ya wanyang'anyi wa njiani, na katika bayyinat (ushahidi) kama ushahidi wa zinaa na ushahidi mwingine wote, pamoja na hukumu zilizobaki zinazohusu ibada kama funga, zakat, hija na jihadi zilishushwa. Kwa hivyo inadhihirika kwamba ingawa hukumu za swala zilishushwa Makka, hazikuunda mwili wa sheria bali ni maarifa ya aina fulani ya hukumu. Kuhusu zilizoshushwa Madina, zilijumuisha ahkam zote, ndiyo sababu elimu ya hukumu hizo inachukuliwa kuwa fiqh. Basi ni sahihi zaidi kwetu kusema kwamba fiqh ilianza Madina, na kwa kuwa fiqh inajumuisha kanuni za kivitendo, zimeshushwa kushughulikia matukio yaliyotokea. Aya za hukmu mara nyingi zilihusiana na matukio yaliyokuwa yametokea, hivyo wagombanaji walikuwa wakipeleka hukumu kwa Mjumbe wa Allah ﷺ, naye alikuwa akiwahukumu baina yao kwa mujibu wa kanuni ambazo Allah alikuwa amemteremshia, au kwa ajili ya matatizo yanayohitaji ufumbuzi, aya au aya kadhaa zenye hukmu zingeteremshwa. Hii ndiyo maana ya Qur'ani kuteremshwa kidogo kidogo (munajjaman). Kwa hiyo, upande wa kisheria ulionekana wazi sana katika ufunuo wa Qur'ani. Aya hazikushughulikia mambo ya dhana yanayoweza kutokea; badala yake, zilishughulikia mambo yaliyotokea kweli na matatizo yanayotokea kweli baina ya watu. Qur'ani iliendelea kuteremshwa hadi mwaka ambao Mjumbe wa Allah ﷺ alimwendea Rafiki Mtukufu (al-rafiq al-a'la). Allah alikamilisha na kutimiza dini, na akamteremshia aya ya mwisho ambayo ni kauli yake katika Suratul-Baqara:
The portion that was revealed in Makkah approximates to about two thirds of the Qur’ān and they are designated as the Makkan verses (makkiyy). In their totality they barely deal with a single hukm, 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 by moral attributes such as honesty, trust, 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’ān and they are designated as the Madinan verses (madaniyy). They are verses of mu’amalat (transactions) such as selling, renting and usury and from the hudud, such as the hadd of zina (fornication) and stealing, from the jinayat (capital punishments) such as killing the one who killed someone intentionally or punishment of highway robbers and from the bayyinat (testimonial evidences) such as the testimony of zina and the rest of the testimonies, as well the remaining rules concerning the worships (‘ibadat) such as fasting, zakah, hajj and jihad were revealed. From this it becomes clear that even though rules of prayer were revealed in Makkah they do not form a body of rules but knowledge of a type of rule. As for what was revealed in Madina, they consisted of all the ahkām, which 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 ahkām more often than not were in connection to the events that had taken place, so the disputants would refer judgement to the Messenger of Allah and he would judge between them according to the rules that Allah had revealed to him or on the occasion of problems requiring solutions an ayah or ayaats stating the hukm would be revealed. This is what it means for the Qur’ān to be revealed gradually (munajjaman). Therefore, the legislative aspect used to be quite evident in the revelation of the Qur’ān. The ayaats did not treat assumptions that may happen; rather, they treated issues that actually took place and problems that actually take place between people. The Qur’ān continued to be revealed until the year in which the Messenger of Allah left for the Sublime Companion (al-rafiq al-a’la). Allah perfected and completed the deen and He revealed to him the last ayah which is His saying in Sura al-Baqara: