Qur’on oyatlari Payg‘ambar Muhammad ﷺ ga 609 yilda, u payg‘ambarlik vazifasini boshlagan paytdan to vafotidan ozgina oldin, ya’ni 623 yilgacha, taxminan yigirma uch yil davomida uzluksiz nozil qilingan. Qur’onning turli qismlari, asosan, Makka va Madinada Payg‘ambar ﷺ va uning izdoshlari duch kelgan muammolarni hal qilish uchun nozil bo‘lgan. Qur’onning bir qator oyatlari payg‘ambarlik davrida musulmonlar va g‘ayrimusulmonlar tomonidan berilgan savollarga bevosita javoblardir. Bu oyatlarning ko‘pchiligi “Ular sizdan so‘raydilar...” iborasi bilan boshlanadi. Masalan,

Sections of the Qur’aan were continuously revealed to the Prophet Muhammad (s.w.) from the beginning of his prohethood in the year 609 CE until shortly before his death (623 CE), a period of approximately twenty-three years. The various sections of the Qur’aan were generally revealed to solve the problems which confronted the Prophet (SW.) and his followers in both Makkah and Madeenah. A number of Qur’anic verses are direct answers to questions raised by Muslims as well as non-Muslims during the era of prophet hood. Many of these verses actually begin with the phrase “They ask you about.” For example,

Payg'ambar (s.a.v.) davrida sodir bo'lgan muayyan voqealar sababli nozil bo'lgan boshqa bir qator oyatlar ham bor.

A number of other verses were revealed due to particular incidents, which took place during the era of the Prophet (s.w.).

Misol uchun, Hilol ibn Umayya Payg‘ambar ﷺ huzuriga kelib, xotinini Payg‘ambarning sahobalaridan biri bilan zino qilishda ayblagan. Payg‘ambar ﷺ shunday dedi: “Yoki orqangda belgilangan jazo (sakkiz darra) bo‘lsin, yoki isbot keltirasan.” Hilol dedi: “Ey Allohning Elchisi! Agar birimiz xotinining ustida bir erkakni ko‘rsa, guvoh izlab yuradimi?” Lekin Payg‘ambar ﷺ isbot talab qilishni takrorladi. Shunda farishta Jabroil keldi va Payg‘ambar ﷺ ga quyidagi oyatni nozil qildi:16

An example can be found in the case of Hilaal ibn Umayyah who came before the Prophet (s.w.) and accused his wife of adultery with another of the Prophet’s companions. The Prophet (s.w.) said, “Either you will receive the fixed punishment (of eighty lashes) on your back.” Hilaal said, “Oh Messenger of Allaah! If any of us saw a man on top of his wife, would he go looking for witnesses?” However, the Prophet (s.w.) repeated his demand for proof. Then angel Gabriel came and revealed to the Prophet (s.w.) the verse:16

Sunnatdagi islomiy qonunchilikning ko'p qismi ham xuddi shunday edi: u savollarga javob sifatida yoki voqealar yuz bergan paytda aytilgan hukmlar natijasida vujudga kelgan. Masalan, bir safar Payg'ambarning ﷺ sahobalaridan biri unga shunday dedi: "Ey Allohning Elchisi! Biz dengizda suzamiz, agar yo'lda bor suvimiz bilan wudu qilsak, chanqab qolamiz. Dengiz suvi bilan wudu qilsak bo'ladimi?" U zot ﷺ javob berdi: "Uning suvi poklangan, o'lik (dengiz jonzotlari) esa halol (yeyish mumkin)dir."18 Qonunlarni bosqichma-bosqich joriy etish usulining sababi shu edi: bu yondashuv hech qanday cheklovga ko'nikmagan arablar uchun ularni qabul qilishni osonlashtirar edi. Bundan tashqari, qonunning sabablari va sharoitlari ma'lum bo'lgani uchun ularni o'rganish va tushunish ham osonroq kechardi. Bu bosqichma-bosqich qonunchilik usuli faqat qonunlarning umumiy tizimiga emas, balki alohida bir qator hukmlarni joriy etishda ham amal qilingan. Alohida hukmlarni bosqichma-bosqich joriy etishga namunali misol – namozning (farz namozlarning) qonunlashtirilishidir. Makka davrining boshida namoz kuniga ikki marta, ertalab va kechqurun o'qilar edi.19 Madinaga hijrat qilishdan oz vaqt oldin esa mo'minlarga kuniga besh vaqt namoz farz qilindi. Biroq o'sha paytdagi namoz har bir vaqtda faqat ikki rakatdan iborat edi, faqat shom namozi uch rakat edi. Dastlabki musulmonlar muntazam namoz o'qishga ko'nikkanlaridan so'ng, mahalliy aholi uchun rakatlar soni to'rttagacha oshirildi, faqat bomdod va shom namozlari bundan mustasno edi.20

The same was the case of Islamic legislation found in the Sunnah, much of which was either the result of answers to questions, or were pronouncements made at the time that incidents took place. For example, on one occasion, one of the Prophet’s companions asked him, “Oh Messenger of Allaah! We sail the seas and if we make Wudoo (ablutions) with our fresh water we will go thirsty. Can we make Wudoo with sea water?” He replied, “Its water is pure and its dead (sea creatures) are Halaal (permissible to eat).”18 The reason for this method of legislation was to achieve gradation in the enactment of laws, as this approach was more easily acceptable by Arabs who were used to complete freedom. It also made it easier for them to learn and understand the laws since the reasons and context of the legislation would b e known to them. This method of gradual legislation was not limited to the laws as a whole, but it also took place during the enactment of a number of individual laws. The legislation of Salaah (formal prayers) is a good example of gradation in the enactment of individual laws. In the early Makkah period, Salaah was initially twice per day, once in the morning and once at night.19 Shortly before the migration to Madeenah, five times daily Salaah was enjoined on the believers. However, Salaah at that time consisted of only two units per prayers, with the exception of Maghrib (sunset) prayers, which were three units. After the early Muslims had become accustomed to regular prayer, the number of units were increased to four for residents, except for Fajr (early morning) prayer and that of Maghrib.20