Qur’ani iliteremshwa kwa Mtume Muhammad ﷺ kwa sehemu sehemu kwa muda wa miaka ishirini na mitatu. Ufunuo ulikuwa ukishuka kwa njia mbalimbali. Wakati mwingine ufunuo ulikuja mfululizo kwa haraka, na wakati mwingine ulichukua muda mrefu. Qur’ani ilifunuliwa kidogo kidogo na si yote kwa mara moja, kwa sababu ya hekima ambayo Allah (SWT) ameitaja katika Qur’ani tukufu yenyewe:

The Qur‟an was revealed to Prophet Muhammad (saw) in parts for a period of twenty-three years. It used to be revealed in various ways. Sometimes the revelation would come in quick succession and other times it would take a long time. The Qur‟an was revealed gradually and not all at once due to wisdom (Hikma) Allah (swt) has mentioned in the noble Qur‟an itself:

Na wale waliokufuru husema: "Kwa nini Qur'ani haikuteremshwa kwake yote kwa mara moja?" Hivyo (ndivyo ilivyoteremshwa kwa vipande), ili Tuimarishe moyo wako kwayo.

“And those who disbelieve say: „Why is not the Qur‟an revealed to him all at once?‟ Thus (it is send down in parts), that We may strengthen your heart thereby.” (TMQ Al-Furqan: 32)

"Na (ni) Qur-ani ambayo Sisi tumeigawanya (katika sehemu), ili uwasomee watu kwa vipindi. Na Sisi tumeiteremsha kwa hatua hatua." (TMQ Al-Isra': 106)

“And (it is) a Qur‟an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages.” (TMQ Al-Isra‟: 106)

Ili kuimarisha moyo wa Mtume ﷺ, na ili kuisoma kwa watu polepole bila haraka, na pia ili kuteremshwa kulingana na matukio na majibu ya maswali, Qur'an iliteremshwa kidogo kidogo na kwa sehemu kwa muda wa miaka ishirini na mitatu.

So, in order to strengthen the heart of the Messenger (saw), and so as to recite it to the people slowly without haste, and also in order to reveal it according to incidents and answers to questions, the Qur‟an was revealed gradually and in parts for twenty-three years.

Kama tulivyotaja hapo awali, wanazuoni wamefafanua fiqh kuwa ni, „elimu ya hukumu za kivitendo za Shari'ah zinazotokana na dalili zake za kina (Al-Ad'Illah al-Tafsiliyyah)‟.

As we mentioned earlier the scholars have defined fiqh as, „the knowledge of the practical Shar‟iah rules that are derived from their detailed evidences (Al-Ad‟Illah al-Tafsiliyy ah)‟.

Maarifa ya kanuni za Shari‘ah yalianza siku ambayo zilifunuliwa na Allah (swt). Hili lilitokea hasa baada ya kuhama kwa Mtume ﷺ kutoka Makka kwenda Madina. Mjumbe wa Allah ﷺ alikaa Makka kwa miaka kumi na mitatu, kisha akaishi Madina kwa takriban miaka kumi. Qur’ani ilifunuliwa Makka na iliendelea kufunuliwa wakati wote wa kukaa kwa Mtume ﷺ Madina. Aya nyingi za Ahkam (hukumu) zilifunuliwa Madina. Katika kipindi hiki aya kutoka Qur’ani zilifunuliwa, na Mjumbe ﷺ alikuwa akiwasilisha Ahkam zinazohusu kujibu maswali ya kivitendo na kutoa suluhisho kwa matatizo yaliyojitokeza.

Knowledge of the Shari‟ah rules began the day when they were revealed by Allah (swt). This took place mostly after the migration (Hijra) of the Prophet (saw) from Makkah to Madina. The Messenger of Allah (saw) stayed in Makkah for thirteen years, and then he resided in Madina for about ten years. The Quran was revealed in Makkah and continued throughout the Prophet‟s stay in Madina. Many of the verses of Ahkam (rules) were revealed in Madina. In this period verses from the Qur‟an were revealed and the Messenger (saw) used to convey the Ahkam relating to answering practical questions and providing solutions to problems that arose.

Sehemu ya Qur'ani iliyoteremshwa Makka ni takriban theluthi mbili ya Qur'ani nzima, na inajulikana kama aya za Kimakka (Makki). Kwa jumla yake, aya hizi karibu hazishughulikii hukumu chache. Badala yake zinajikita katika kufafanua misingi ya Dini na kuwaita watu kwayo, kama vile imani kwa Allah na Mtume Wake ﷺ, Siku ya Hukumu, amri ya kusali, kujenga tabia kwa sifa za kimaadili kama uaminifu, ukweli na kusema kweli, na kukataza vitendo viovu kama uzinzi, mauaji, kuwazika watoto wa kike wakiwa hai, na upungufu katika vipimo na mizani, n.k. Sehemu ya pili iliyoteremshwa Madina ni karibu theluthi moja ya Qur'ani, na inajulikana kama aya za Kimadina (Madani). Hizi ni aya za Mu'amalat (miamala) kama vile kuuza, kukodisha na riba. Pia zinajumuisha Hudud, kama Hadd ya Zina (uzinzi) na wizi. Zinajumuisha Jinayat (adhabu za kifo) kama kumuua aliyemuua mtu kwa makusudi au adhabu ya wanyang'anyi wa barabarani, pamoja na kanuni kutoka katika Bayyinat (ushahidi wa kimaandishi) kama ushahidi wa Zina na ushahidi mwingine. Hukumu zilizobaki kuhusu ibada ('Ibadat) kama Swaumu, Zakah, Hijja na Jihadi pia ziliteremshwa katika kipindi hiki.

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.

Kutokana na haya inadhihirika wazi kwamba ingawa kanuni za sala zilishushwa Makka, hazikuwa mwili wa kanuni bali ni maarifa ya aina fulani ya kanuni. Kwa upande wa yale yaliyoshushwa Madina, yalikuwa ndiyo yote ya Ahkam. Ndiyo maana elimu ya kanuni kama hizo inachukuliwa kuwa Fiqh. Kwa hiyo, ni sahihi zaidi kwetu kusema kwamba Fiqh ilianza Madina. Na kwa kuwa Fiqh inajumuisha kanuni za kivitendo, zilishushwa kushughulikia matukio yaliyotokea. Aya za Ahkam, mara nyingi, zilihusiana na matukio yaliyotokea. Hivyo wenye mabishano walikuwa wakipeleka hukumu kwa Mjumbe wa Allah ﷺ, naye alikuwa akiwahukumu kwa kufuata kanuni ambazo Allah (SWT) amemshushia, au wakati wa matatizo yanayohitaji ufumbuzi, aya au aya kadhaa zinazoeleza Hukm zilikuwa zikishushwa. Kwa njia hii Qur'an ilishushwa hatua kwa hatua. Upande wa sheria ulikuwa dhahiri sana katika ufunuo wa Qur'an. Aya hazikushughulikia dhana zisizo na uhakika kama zitatokea au la. Badala yake, zilishughulikia masuala yaliyotokea kweli na matatizo halisi ambayo watu wanakabiliana nayo. Qur'an iliendelea kushushwa hadi mwaka ambao Mjumbe wa Allah ﷺ alifariki. Hivyo, Allah (SWT) alikamilisha Dini na kumshushia aya ya mwisho, nayo ni kauli Yake (SWT) katika Surat al-Baqarah: "Enyi mlioamini! Mcheni Allah na acheni yaliyobaki (yanayowastahiki) katika 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)