Qur'on Payg'ambar Muhammad ﷺ ga yigirma uch yil davomida qismlarga bo'lib nozil qilingan. U turli yo'llar bilan nozil bo'lardi. Ba'zan vahiy ketma-ket, tez-tez kelardi, boshqa vaqtlarda esa uzoq vaqt oralab kelardi. Qur'on birdaniga emas, balki asta-sekin nozil qilingan; bunga Alloh (SWT) o'zi sharif Qur'onda zikr qilgan hikmat sababdir.

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:

Va kofir bo‘lganlar dedilar: «Nega Qur’on unga bir vaqtning o‘zida nozil qilinmadi?» Shunday (u parcha-parcha nozil qilindi), toki Biz bu bilan sizning qalbingizni mustahkamlaylik.

“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)

{Qur'on bizni shunday bo'lakka bo'lib nozil qildik, toki uni odamlarga to'xtab-to'xtab o'qib berasan. Uni bosqichma-bosqich nozil qildik.} (Al-Isroo: 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)

Shuning uchun Qur'on Payg'ambar ﷺ qalbini mustahkamlash, uni odamlarga shoshilmasdan, asta-sekin o'qib berish va voqealar hamda savollarga javob tarzida nozil qilish maqsadida, yigirma uch yil davomida bo'lak-bo'lak holda nozil qilindi.

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.

Yuqorida aytib o‘tganimizdek, olimlar fiqhni shunday ta’riflaganlar: „fiqh — amaliy shar‘iy hukmlarning ularning batafsil dalillaridan (al-adilla at-tafsiliyya) olinadigan ilmidir‟.

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)‟.

Shariat hukmlarini bilish ularni Alloh (SWT) nozil qilgan kundan boshlandi. Bu, asosan, Payg'ambar ﷺ Makkadan Madinaga hijrat qilganlaridan keyin sodir bo'ldi. Allah Elchisi ﷺ Makkada o'n uch yil turdilar, so'ngra Madinada taxminan o'n yil yashadilar. Qur'on Makkada nozil bo'ldi va Payg'ambar ﷺ Madinada turgan butun davr mobaynida davom etdi. Ahkam (hukmlar) oyatlarining ko'pi Madinada nozil bo'ldi. Bu davrda Qur'ondan oyatlar nozil bo'lib turdi, Elchi ﷺ esa amaliy savollarga javob berish va yuzaga kelgan muammolarga yechim topish bilan bog'liq ahkamni yetkazib berardilar.

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.

Makkada nozil bo‘lgan qism Qur’onning taxminan uchdan ikki qismini tashkil etadi va ular Makkiy oyatlar (Makkiy) deb ataladi. Ularning umumiy mazmunida hukmlar deyarli kam uchraydi. Aksincha, ular dinning asosiy tamoyillarini bayon qilish va odamlarni ularga da’vat etishga qaratilgan, masalan, Allohga va Uning Rasuliga iymon keltirish, Qiyomat kuni, namozni ado etish buyrug‘i, halollik va rostgo‘ylik kabi ahloqiy fazilatlarni ta’riflash, zino, qotillik, qizlarni tirik-tirik ko‘mish, o‘lchov va tarozida kamomad qilish kabi yomon ishlarni qoralashdir. Madinada nozil bo‘lgan ikkinchi qism Qur’onning deyarli uchdan bir qismini tashkil etadi va ular Madaniy oyatlar (Madaniy) deb ataladi. Bular sotish, ijaraga berish va ribo kabi muomalot (o‘zaro munosabatlar) oyatlaridir. Shuningdek, ularga zino va o‘g‘irlik hadd-jazolari kabi hududlar kiradi. Ularda qasddan odam o‘ldirgan kishiga nisbatan qisos kabi jinoyatlarga jazo (jinoyat hukmlari) va yo‘lto‘sarlarning jazosi, shuningdek zino guvohligi va boshqa guvohlik (bayyinot) qoidalari bayon etilgan. Qolgan ibodat (’ibodat) hukmlari, ya’ni ro‘za, zakot, hajj va jihod ham shu davrda nozil bo‘lgan.

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.

Shundan ayonki, Makkada namoz qoidalari nozil bo'lsa-da, 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 bunday hukmlar haqidagi bilim fiqh deb hisoblanadi. Shuning uchun, fiqh Madinada boshlangan, deyishimiz to'g'riroqdir. Fiqh amaliy hukmlardan iborat bo'lgani uchun, ular sodir bo'lgan voqealarga javob berish maqsadida nozil qilingan. Ahkom oyatlari ko'pincha sodir bo'lgan voqealarga bog'liq holda nozil bo'lgan. Shunday qilib, nizolashuvchilar hukmni Allohning Elchisi (ﷺ)ga murojaat qilar edilar va u ularning orasida Alloh (SWT) unga nozil qilgan qoidalar asosida hukm chiqarar edi yoki yechim talab qiladigan muammolar yuzaga kelganda, hukmni bayon qiluvchi oyat yoki oyatlar nozil bo'lar edi. Shu tariqa Qur'on bosqichma-bosqich nozil bo'lgan. Qur'on nozil bo'lishida qonunchilik jihati juda yaqqol ko'zga tashlanardi. Oyatlar ehtimoliy yuz berishi yoki yuz bermasligi mumkin bo'lgan taxminlarni emas, balki haqiqatda sodir bo'lgan masalalarni va odamlar duch keladigan real muammolarni bayon qilardi. Qur'on Allohning Elchisi (ﷺ) vafot etgan yilgacha nozil bo'lishda davom etdi. Shunday qilib, Alloh (SWT) dinni mukammal va to'liq qildi va unga so'nggi oyatni nozil qildi, ya'ni Baqara surasidagi Uning (SWT) so'zi: "Ey iymon keltirganlar! Allohdan qo'rqinglar va (o'zlaringizda) qolgan riboni (sudxo'rlikni) tark etinglar." (TMQ Baqara: 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)