Ayoyin Madaniyya su ne duk ayoyi da surorin Alkur'ani da aka saukar bayan Hijira (ƙaura zuwa Madina). Wannan ya haɗa da ayoyin da aka saukar a lokacin yaƙe-yaƙe, da waɗanda aka saukar a Makka da Mina a lokacin da bayan Hajjin Ban-kwana. Dukkan waɗannan ayoyi ana ɗaukar su Madaniyya ne domin suna wakiltar wahayin mataki na biyu na harkar Musulunci, wanda a cikinsa aka ƙarfafa kafa dauloli ta Musulunci.6

Madeenan revelations are all those verses and chapter of the Qur’aan which were revealed after the Hijrah (the emigration to Madeenah). This includes verses which were revealed during the battles, as well as those revealed in Makkah and Minaa during and after the Farewell Pilgrimage. All of these verses are considered Madeenan because they represent the revelations of the second stage of the Islaamic movement, in which the consolidation of the Islaamic state took place.6

Ga wasu daga cikin manyan siffofin ayoyin Madaniyya:

The following are some of the main characteristics of Madeenan verses:

Da zarar Madina ta zama sabuwar cibiyar harkar Musulunci, sai aka haifi daular Musulunci. Manzon Allah (ﷺ) ya zama shugaban Musulmai na Madina, da kuma Yahudawa da mushrikan Larabawa masu bautar gumaka da ke zaune a can. An tsara kundin tsarin mulki, aka kuma kafa tsarin shari'a. Don haka, ayoyin da aka saukar a lokacin Madina sun ƙunshi dokoki masu yawa na zamantakewa, tattalin arziki da ruhi, wadanda suka zama wajibi domin tsarawa da bunkasar daular Musulunci. A wannan lokaci ne aka saukar da ginshiƙai uku na ƙarshe na Musulunci, wato zakka, azumi da hajji. Haka kuma, a wannan lokaci ne aka haramta shan giya, cin naman alade da caca.

Once Madeenah had become the new center of the Islaamic movement, the Islaamic state was born. The Prophet (ﷺ) became ruler over the Muslims of Madeenah, as well as the Jews and the Arab idol worshippers who lived there. A constitution was drawn up and a system of justice was established. Thus, the verses during the Madeenan stage contained the many social, economic and spiritual laws which were necessary for the organization and development of an Islaamic state. It was during this period that the last three pillars of Islaam, zakaah, sawm and hajj, were revealed.7 Likewise, it was during this period that drinking alcohol, eating swine and gambling were all forbidden.

A Madina, Musulmi sun fara haɗuwa da Yahudawa a karon farko. Domin su girgiza imanin Musulmi, Yahudawa sukan yi wa Annabi (ﷺ) tambayoyi iri-iri game da Allah, annabawan da suka gabata, da abubuwan gaibu. Saboda haka, ayoyin Madina da dama sun zo ne a matsayin amsoshin tambayoyi masu yawa da Yahudawa suka gabatar. Musulmin Madina kuma sun haɗu da Kiristoci a babban mataki. Sakamakon haka, mun ga ayoyin Madina da dama da ke bayyana kuskuren fahimta na Kiristoci game da Annabi Isa da Allah. Sun nuna cewa haihuwar Isa ba ta fi ta Adam girma ba, wanda ba shi da uba ko uwa. Sun kuma jaddada cewa mu'ujizozin Isa, kamar tada matattu zuwa rai, sun kasance ne kawai da izinin Allah. Don haka, Isa ba allah ba ne, kuma ba ɗan Allah ba ne, kuma Allah ba ya cikin uku-uku.

In Madeenah, Muslims came in contact with the Jews for the first time. In order to try to shake the beliefs of the Muslims, the Jews used to ask the Prophet (ﷺ) various questions about Allaah, the earlier prophets, and the unseen. Thus, a number of Madeenan verses represented answers to the many questions raised by the Jews. The Muslims of Madeenah also came in contact with the Christians on a larger scale. As a result of that, we find a number of Madeenan verses clarifying Christian misconceptions about Prophet Jesus and Allaah. They pointed out that Jesus’ birth was not greater than that of Aadam, who had neither father nor mother. They also stressed that the miracles of Jesus, such as bringing the dead back to life, were only by Allaah’s permission. Thus, Jesus was not a god nor the son of Allaah, and Allaah was not the third of three.

Karo da farko tun farkon saƙon ƙarshe, muna ganin mutane suna shiga Musulunci amma ba sa imani da shi. A Makkah, an zalunci Musulmi aka kuma kai musu hari, don haka babu wanda zai shiga Musulunci sai dai idan yana da gaskiyar imani. A gefe guda kuma, Musulmin Madinah suna da ƙarfi kuma sun mallaki birnin. Saboda haka, muna ganin wasu mutane suna shiga Musulunci don su amfana da ƙarfinsa, kuma su yi adawa da shi daga ciki. ‘Abdullaah ibn Ubayy ibn Salool yana shirin a naɗa shi sarkin Madinah sa’ad da Manzon Allah ﷺ ya isa. An naɗa Manzon Allah ﷺ shugaban Madinah, kuma burin ibn Salool ya lalace.8

For the first time since the beginning of the final message we find people entering Islaam yet not believing in it. In Makkah, Muslims were oppressed and attacked, so no one would enter Islaam unless he truly believed. On the other hand, the Muslims of Madeenah were strong and they ruled the city. Thus, we find some people entering Islaam in order to benefit from its strength and to oppose it from within. ‘Abdullaah ibn Ubayy ibn Salool was about to be crowned king of Madeenah when the Prophet (ﷺ) arrived. The Prophet (ﷺ) was made the ruler of Madeenah, and ibn Salool’s hopes were ruined.8

Tun da Musulmai sun yi ƙarfi, kuma ba zai iya adawa da su a fili ba, sai ya karɓi Musulunci ya kuma yi aiki a kan sa daga ciki. Daga ƙarshe ya zama shugaban Munafukai. Saboda haka, ayoyin matakin Madina sun gargaɗi Musulmai game da haɗarin munafukai, kuma sun koya musu yadda za su magance su yadda ya kamata.

Since the Muslims were strong and he could not openly oppose them, he accepted Islaam and worked against it from within. He eventually became the head of the Munaafiqoon (hypocrites). Thus, the verses of the Madeenan stage warned the Muslims about the dangers of the hypocrites and taught them how to deal effectively with them.

An farko an ba da izinin yaƙi da abokan gaba a Madina. A lokacin zamanin Makka, an hana Musulmi mayar da martani da yaƙi. Wannan yana da dalilai biyu na asali: (1) Musulmi sun kasance marasa rinjaye, kuma da sauƙi za a iya shafe su gaba ɗaya. (2) Wannan mataki ne da ake tsara halayen muminai. Ɗaya daga cikin manyan halaye da ake buƙata ga waɗanda za su ɗauki saƙon shi ne haƙuri mai ɗorewa. Mutanen da imaninsu ya yi ƙarfi ne kawai za su iya tsallake wannan jarabawa.

The right to fight against the enemy was given for the first time in Madeenah. During the Makkan period, Muslims were forbidden to fight back. This was for two basic reasons: (1) The Muslims were a minority and could easily have been completely wiped out. (2) This was a stage where the believers’ characters were being forged. One of the foremost qualities required of those who would carry the message was steadfast patience. Only those of strong faith could survive this test.

Lokacin Makka ya shirya tushen harkar Musulunci da za ta zo nan gaba. A lokacin Madina ne aka yi jerin yaƙe-yaƙe da rundunonin kafirci, har a ƙarshe aka ci Makka, kuma dukkan tsibirin Larabawa ya zo ƙarƙashin mulkin Musulunci. Saboda haka, wasu daga cikin ayoyin Madina sun koyar da Musulmi ka'idojin Musulunci na yaƙi. Misali, sun koyar da yadda ake mu'amala da fursunonin yaƙi, kuma sun hana komawa baya a lokacin harin sai dai a matsayin dabara don kama abokan gaba. Sun kuma ƙarfafa Musulmi su shirya kansu da mafi kyawun makamai da kayan yaƙi da za su iya samu.

The Makkan period prepared the foundation of the Islaamic movement to come. It was during the Madeenan stage that a series of battles were fought against the forces of disbelief, until finally Makkah was conquered and the whole of the Arabian peninsula came under the rule of Islaam. Thus, a number of the Madeenan verses taught Muslims the Islaamic principles of war. For example, they taught how to deal with prisoners of war and they forbade retreat during an attack except as a trick to trap the enemy. They also encouraged the Muslims to prepare themselves with the best weapons and battle gear they could find.

Ayoyin Madina sun kasance sun fi tsayi a kan na Makka. A gaskiya, akwai ayoyi da dama na Madina da suka fi tsayi a kan dukkan surori na zamanin Makka. Aya mafi tsayi a cikin Alkur'ani ita ce ayar bashi a cikin Suratul Baqara ta Madina.9 Surar da ta fi gajarta a cikin Alkur'ani ita ce Suratul Kawthar ta Makka,10 wacce ke dauke da kalmomi 11 kacal a cikin ayoyinta guda uku gajeru. Bukatar jan hankalin masu saurare marasa sha'awa ba ta ci gaba da kasancewa ba, domin Musulunci ya riga ya yi karfi kuma mabiyansa sun yi yawa. Don haka, masu saurare a wannan mataki sun kasance cikin shirin sauraro da kulawa ga ayoyi masu tsayi da ke koyar da dokoki muhimmai na Musulunci.

The Madeenan verses tended to be longer than those of Makkah. In fact, there are a number of Madeenan verses which are longer than whole soorahs of the Makkan period. The longest verse of the Qur’aan is the verse on loans in the Madeenan Soorah al-Baqarah.9 The shortest soorah of the Qur’aan is the Makkan Soorah al-Kawthar,10 which contains a total of only 11 separate words in its three short verses. The need to catch the attention of unwilling listeners was no longer there, because Islaam had become strong and its followers were many. Thus, the audience at this stage was quite willing to listen attentively to longer verses teaching the vital laws of Islam.

Duk da cewa dukkan ayoyin Makka an saukar da su ne a lokaci guda, ba a haddace su ba, haka kuma ba a rubuta su ba, bisa tsari irin wanda aka saukar da su. Ayoyi daga surori daban-daban sukan sauka tare, wani lokaci kuma duka sura takan sauka a lokaci guda. Duk lokacin da aka saukar da ayoyi guda ɗaya, Annabi (ﷺ) yakan umurci marubutansa su rubuta su a cikin suran da suke na ciki. Idan kuma aka saukar da sabuwar sura, sai ya karanta suran bisa tsarin da za a rubuta ta. Da zarar ayoyi da surorin Madina suka fara sauka, Annabi (ﷺ) yakan umurci sahabbansa su sanya su gaban ko bayan wasu surori da ayoyin Makka. Don haka, a lokacin da saukar da Alkur'ani ta cika, ana iya samun ayoyin Makka cikin surorin Madina, kuma ayoyin Madina cikin surorin Makka. Annabi (ﷺ) ya tsara ayoyi da surorin Alkur'ani bisa umurnin Allah. Dalilin wannan haɗuwa a tsakanin ayoyin na iya zama cewa an saukar da ayoyin ne bisa bukatun al'umma da ke ci gaba, yayin da tsarin karatu kuwa aka sauya shi don a bayyana cewa Alkur'ani ba takardar tarihi kawai ba ce. Ta hanyar raba ayoyin daga tsarin lokacin saukar da su, ana jaddada fannoni na gaba ɗaya da na duniya baki ɗaya na saƙonsu.

Although all of the Makkan verses were revealed during the same period, they were neither memorized nor written in the same order in which they were revealed. Verses from various soorahs were revealed together, and sometimes whole soorahs were revealed at once. Whenever single verses were revealed, the Prophet (ﷺ) would tell his scribes to write it in the soorah to which it belonged. If a new soorah was revealed, he would recite the soorah in the order it was to be recorded. Once the Madeenan verses and soorahs began to be revealed, the Prophet (ﷺ) would tell his companions to place them before or after certain Makkan soorahs and verses. Thus, when the revelation of the Qur’aan was complete, Makkan verses could be found within Madeenan soorahs and Madeenan verses within Makkan soorahs. The Prophet (ﷺ) ordered the verses and soorahs of the Qur’aan according to Allaah’s command. The reason for the mingling may have been that the verses were revealed according to the needs of a developing community, whereas the order for reading purposes was varied to make it clear that the Qur’aan is not a mere historical document. By divorcing the verses from the chronological order of their revelation, the general and universal aspects of their message are emphasized.