Ci gaba da bunƙasar al'ummar Musulmi an yi alama da matakai biyu manya:

The growth and development of the Muslim umma is marked by two great phases:

Lokacin a Makka, kafin hijira (A.D. 622).

 The period in Makka, before the hijra (A.D. 622).

Zamanin a Madina, bayan hijira.

 The period in Madina, after the hijra.

Hakika, wahayin da Allah ya saukar domin shiryar da Musulmi shi ma ya amsa, zuwa wani mataki, wadannan yanayi na musamman.

Naturally the revelation from Allah to guide the Muslims also responded, to some extent, to these particular situations.

Zamanin saukar da wahayi a Makka ya kai kimanin shekaru 13, tun daga wahayin farko har zuwa hijira.

The Makkan phase of the revelation lasted about 13 years, from the first revelation up to the hijra.

Wannan mataki an ƙayyade shi ne ta babban aikin Annabi ﷺ na kira ga mutane zuwa Musulunci. Manyan jigogin wannan kira, bisa ga wahayin Alƙur'ani, sune:

This phase is determined by the prime task of the Prophet to call people to Islam. The main themes of this call, based on the Qur'anic revelation are:

Allah da Tawhidinsa.

 Allah and His unity (Tawhid).

Tashin kiyama da hisabi mai zuwa.

 The coming resurrection and judgement.

Kyawawan halaye.

 Righteous conduct.

Matsayin Annabi a wannan lokaci shi ne musamman na mai shelar da kuma mai gargaɗi ﷺ.

The role of the Prophet in this phase is in particular that of an announcer and Warner.

Lokacin Madina ya dau kimanin shekara goma, tun daga hijira har zuwa rasuwar Annabi ﷺ. Ko da yake jigogin asali na lokacin Makka suna nan, amma al'amarin hadewar Musulmai zuwa al'umma guda da kafuwar al'ummar Musulmi (umma) yanzu yana bayyana a fili.

The Madinan phase lasted about ten years, from the hijra to the death of the Prophet. While the basic themes of the Makkan phase remain, the factor of the Muslims' growing together into a community and the formation of the umma, now makes its presence clearly felt.

A Madina, akwai rukunin mutane huɗu da ake haɗuwa da su:

In Madina, there are four groups of people to be met:

Muhajirun, waɗanda suka yi hijira daga Makka zuwa Madina.

 The muhajirun, who migrated from Makka to Madina.

Ansarawa, waɗanda suka fito daga Madina, kuma suka taimaka wa muhajirun.

 The ansar, who originated from Madina and helped the muhajirun.

Munafukai, waɗanda ke cikin Madina kuma suka yi kamar suna goyon bayan Musulmi.

 The munafiqun, who are from Madina and pretended to support the Muslims.

Ahlul-kitab, watau Yahudawa da Nasara, tare da littattafan addininsu.

 The ahl al-kitab, i.e. Jews and Christians, with their respective scriptures.

Baya ga waɗannan, Alƙur'ani ya ci gaba da yin magana da al-nas, wato 'mutane', ma'ana dukkan mutane, sannan ya yi magana kan kafirai da mutanen da ba su da ilimi.

In addition to these the Qur'an also continued to address al-nas, 'mankind' i.e. all people, and referred to the disbelievers and ignorant ones.

Har ila yau, an raba surorin Alkur'ani zuwa gida biyu bisa ga asalinsu: Suratun Makkiyya da Suratun Madaniyya.

Suras of the Qur'an have also been classified, according to their origin, into Makkan and Madinan suras.

Ana cewa surah ta kasance ta asalin Makka idan farkonta ya sauka a lokacin Makka, koda kuwa tana dauke da ayoyi daga Madina.

A sura is said to be of Makkan origin, when its beginning was revealed in the Makkan phase, even if it contains verses from Madina.

Ana ɗaukar sura a matsayin ta Madina idan farkon ta ya sauka a lokacin Madina, koda kuwa tana ɗauke da ayoyi daga lokacin Makka a cikin rubutun ta. [Mabani, a cikin GdQ, 1, shafi na 59.] Sura 85 masu zuwa, a cewar Zarkashi, [Zarkashi, B.: Al-burhan fi 'ulum al-Qur’an, Alƙahira, 1958, Juzu'i 1, shafi na 193.] asalinsu na Makka ne:

A sura is said to be of Madinan origin, when its beginning was revealed in the Madinan phase, even if it has verses from the Makkan period in its text. [Mabani, in GdQ, 1, p.59.] The following 85 suras are, according to Zarkashi, [Zarkashi, B.: Al-burhan fi 'ulum al-Qur’an, Cairo, 1958,Vol. 1,p.193.] of Makkan origin:

A sanya kowane lamba da ke cikin jerin nan ita ce jerin lambobin surori, kuma ba a bayar da wani rubutu da za a fassara ba. Idan kana nufin ka fassara wani rubutu, don Allah ka aiko shi. Amma ga rubutun da ka bayar a ƙarshen jerin, ga fassararsa: Akwai saɓanin ra'ayi game da abin da aka saukar na ƙarshe a Makka. Wasu sun ce, bisa ga Ibn 'Abbas, shi ne Sura 29 (al-'Ankabut); wasu sun ce Sura 23 (al-Mu'minun); wasu kuma sun ce Sura 83 (al-Mutaffifin). Wasu sun yi imani cewa Sura 83 a zahiri Madaniyya ce.

96, 68, 73, 74, 111, 81, 87, 92, 89, 93, 94, 103, 100, 108, 102, 107, 109, 105,113,114,112,53,80,97,91,85,95, 106,101,75, 104,77,50,90,86,54,38,7,72,36,25,35, 19,20, 56,26,27, 28, 17, 10, 11, 12, 15, 6, 37, 31, 34, 39, 40, 41, 42, 43, 44, 45, 46, 51, 88, 18, 16, 71, 14, 21, 23, 32, 52, 67, 69, 70, 78, 79, 82, 84, There is a difference of opinion as to what was last revealed in Makka. Some say, following Ibn 'Abbas, that it was Sura 29 (al-ankabut); others say Sura 23 (al-mu'minun); still others say Sura 83 (al-mutaffifin). Some believe that Sura 83 is actually Madinan.

Suratai 29 masu zuwa, a cewar Zarkashi, [Zarkashi. Juzu'i 1, shafi 194. Don wani jerin kuma duba fihrist. 1, shafi 52-3.] na asalin Madina ne:

The following 29 suras are, according to Zarkashi, [Zarkashi. Vol. 1, p. 194. For another list see fihrist. 1, pp. 52-3.] of Madinan origin:

2, 8, 3, 33, 60, 4, 99, 57, 47, 13, 55, 76, 65, 98, 59, 110, 24, 22, 63, 58, 49, 66, 61, 62, 64, 48, 9, 5.

Bisa ga jerin da aka ginu a kan Nu'man b. Bashir, wanda aka bayar a cikin Fihrist na al-Nadim, [Fihrist, I. pp.49-52.], tsarin lokacin saukar surorin shi ne kamar haka:

According to a list based upon Nu'man b. Bashir and given in the fihrist of al-Nadim, [Fihrist, I. pp.49-52.] the chronological order of the revelation of the suras is as follows:

96, 68, 73, 74, 111, 81, 94, 103, 89, 93, 92, 100, 108, 102, 107, 109, 105, 112, 113, 114, 53, 80, 97, 91, 85, 95, 106, 101, 75, 104, 77, 50, 90, 55, 72, 36, 7, 25, 35, 19, 20, 56, 26, 27, 28, 17, 11, 12, 10, 15, 37, 31, 23, 34, 21, 37, 40, 41, 47, 43, 44, 45, 46, 51, 88, 18, 6, 16, 71, 14, 32, 52, 67, 69, 70, 78, 79, 82, 84, 30, 29, 83, 54, 86.

96, 68, 73, 74, 111, 81, 94, 103, 89, 93, 92, 100, 108, 102, 107, 109, 105, 112, 113, 114, 53, 80, 97, 91, 85, 95, 106, 101, 75, 104, 77, 50, 90, 55, 72, 36, 7, 25, 35, 19, 20, 56, 26, 27, 28, 17, 11, 12, 10, 15, 37, 31, 23, 34, 21, 37, 40, 41, 47, 43, 44, 45, 46, 51, 88, 18, 6, 16, 71, 14, 32, 52, 67, 69, 70, 78, 79, 82, 84, 30, 29, 83, 54, 86.

Me yasa yake da muhimmanci a san tsarin lokacin surori da ayoyi, duk da cewa Alkur'ani ba a shirya shi bisa tsarin lokaci ba?

Why is it important to know the chronology of the suras and verses, although the Qur'an is not arranged in chronological order?

Don't mistake my role here: I'm only translating the text you provided into Hausa, not commenting on it. Yana da muhimmanci a san asali da tsarin wasu daga cikin wahayi, domin fahimtar ma'anarsa sau da yawa yana zama mafi sauƙi idan mutum ya san lokaci da yanayin da yake da alaƙa da shi. Misali, ayoyi da dama daga zamanin Makka na iya zama masu ma'ana musamman ga Musulmai da ke rayuwa a cikin yanayi mai nisa daga Musulunci, yayin da wasu daga zamanin Madina za su fi jan hankalin Musulmai da ke cikin aikin kafa al'umma. A wasu lokuta, sai dai idan mutum ya san wane ne daga cikin ayoyi biyu ko fiye masu alaƙa da juna aka saukar da shi da farko, ba zai iya tantance wane hukunci na shari'a ne yanzu ya zama wajibi ga Musulmai ba. A nan, sanin tsarin lokaci yana da alaƙa kai tsaye da batun al-nasikh wa al-mansukh. [Duba ƙasa don cikakken bayani.] Haka kuma yana da muhimmanci a san tsarin lokacin ayoyi domin fahimtar ci gaban da ya faru a hankali na al'adu, halaye da dokoki da dama na Musulunci, kamar game da haramta barasa, game da yaƙi, da sauransu, da kuma ganin yadda waɗannan al'amura suka ci gaba a tarihi, watau a lokacin rayuwar Annabi ﷺ, domin fahimtar cikakken tasirinsu. [Misali, game da yaƙi da abokan gaba, aya ta farko da aka saukar a kan wannan batu ta fito daga Suratul Hajj (22). Wannan aya tana daga zamanin Madina, kuma daga nan a bayyane yake cewa Musulmai ba a ba su izinin yaƙi da waɗanda ba Musulmai ba kafin hijira. Wannan yana da muhimman tasiri ga tsare-tsarenmu da tunaninmu, misali,

Ilimin Makkiyya da Madaniyya na wahayi na ɗaya daga cikin muhimman fannonin ‘Ulumul-Qur’an. Ba wai sha’awar tarihi kawai yake ba, amma yana da matuƙar muhimmanci wajen fahimta da tafsirin ayoyin da suka dace da kowanne ɗayansu.

The knowledge of Makkan and Madinan revelations is one of the important branches of ''ulum al-Qur’an. It is not merely of historical interest, but particularly important for the understanding and interpretation of the respective verses.

Yawancin surori na Alkur'ani sun ƙunshi abubuwa daga lokutan saukar wahayi biyu, kuma a wasu lokuta akwai sabani tsakanin malamai game da rarraba wata aya ta musamman. Duk da haka, gabaɗaya, rarrabuwar nan sananniya ce kuma an yi amfani da ita sosai a ilimin tafsiri, kuma ana fi dacewa a samo ta daga shaidun cikin rubutun Alkur'ani kansa.

Many suras of the Qur'an do contain material from both periods of revelation, and in some cases there exists difference of opinion among scholars concerning the classification of a particular passage. However, on the whole, it is a wellestablished distinction, fully employed in the science of tafsir and best derived from the internal evidence of the text of the Qur'an itself.