Qur’onning Makkada nozil bo‘lgan qismi taxminan uchdan ikki qismini tashkil etadi va ular Makkiy oyatlar (makkiy) deb ataladi. Ularning umumiyligida deyarli bitta hukm ham bayon qilinmaydi, balki ular dinning asoslarini bayon qilish va odamlarni unga chaqirishga bag‘ishlangan, masalan, Allohga va Uning Rasuliga ﷺ iymon keltirish, Qiyomat kuni, namozni ado etish amri, halollik, amanatdorlik kabi axloqiy sifatlarni tasvirlash, zinokorlik, qotillik, qiz bolalarni tiriklayin ko‘mish, o‘lchov va tarozida kamomad qilish kabi yomon ishlardan qaytarish va boshqalar.
Qur’onning Madinada nozil bo‘lgan ikkinchi qismi esa uchdan bir qismga yaqin bo‘lib, u Madaniy oyatlar (madaniy) deb ataladi. Bular savdo-sotiq, ijara va foiz kabi muomalot oyatlari; zino va o‘g‘irlikning hadlari kabi hudud oyatlari; qasddan odam o‘ldirgan kishiga qisos yoki yo‘l to‘sqinlarini jazolash kabi jinoyat oyatlari (jinoyot); zino guvohligi va boshqa guvohliklar kabi bayyinot oyatlari hamda ro‘za, zakot, haj va jihod kabi ibodatlarga oid qolgan hukmlardir. Shundan ayon bo‘ladiki, namoz haqidagi hukmlar Makkada nozil bo‘lgan bo‘lsa ham, ular hukmlar majmuasini emas, balki bir turdagi hukm haqidagi bilimni tashkil etadi. Madinada nozil bo‘lganlar esa barcha ahkomni o‘z ichiga olgan, shu sababli ana shunday hukmlar haqidagi bilim fiqh deb hisoblanadi. Demak, to‘g‘riroq aytadigan bo‘lsak, fiqh Madinada boshlangan, va fiqh amaliy hukmlardan iborat bo‘lgani uchun, ular sodir bo‘lgan voqealarga javob berish uchun nozil qilingan. Ahkom oyatlarining ko‘pchiligi sodir bo‘lgan voqealarga bog‘liq holda nozil bo‘lar edi, shuning uchun da’vogarlar hukmni Allah Elchisi ﷺ ga havola qilar edilar va u Allohning unga nozil qilgan qoidalariga muvofiq ular o‘rtasida hukm chiqarardi, yoki hal qilinishi talab qilinadigan masalalar yuzasidan hukmni bayon qiluvchi oyat yoki oyatlar nozil bo‘lardi. Qur’onning bo‘lak-bo‘lak (munajjaman) nozil bo‘lishi ham aynan shuni anglatadi. Shu sababli, Qur’on nozil bo‘lishida qonunchilik jihati juda yaqqol ko‘zga tashlanardi. Oyatlar ehtimoliy ro‘y berishi mumkin bo‘lgan masalalarni emas, balki haqiqatda yuz bergan voqealarni va odamlar o‘rtasida haqiqatda mavjud bo‘lgan muammolarni yoritardi. Qur’on Allah Elchisi ﷺ Oliy Do‘st (ar-rafiq al-a’lo) huzuriga ketgan yilgacha nozil bo‘lishda davom etdi. Alloh dinni kamolga yetkazdi va uni to‘ldirdi hamda Unga Baqara surasidagi so‘zi bilan oxirgi oyatni nozil qildi:
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: