Wahyu Madaniyyah ialah semua ayat dan surah al-Qur'an yang diturunkan selepas Hijrah (perpindahan ke Madinah). Ini termasuk ayat-ayat yang diturunkan semasa peperangan, serta ayat-ayat yang diturunkan di Makkah dan Mina semasa dan selepas Haji Wada'. Kesemua ayat ini dianggap Madaniyyah kerana ia mewakili wahyu bagi peringkat kedua gerakan Islam, iaitu peringkat ketika pembinaan dan pengukuhan negara Islam berlaku.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

Berikut ini adalah sebahagian daripada ciri-ciri utama ayat-ayat Madaniyyah:

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

Setelah Madinah menjadi pusat baharu gerakan Islam, lahirlah negara Islam. Nabi (ﷺ) menjadi pemerintah ke atas kaum Muslimin di Madinah, serta orang Yahudi dan penyembah berhala Arab yang tinggal di sana. Perlembagaan telah digubal dan satu sistem keadilan didirikan. Justeru, ayat-ayat pada peringkat Madaniyyah mengandungi banyak hukum sosial, ekonomi dan rohani yang diperlukan bagi penyusunan dan pembangunan sebuah negara Islam. Pada zaman inilah tiga rukun Islam yang terakhir, zakat, puasa dan haji, diturunkan.7 Begitu juga, pada zaman inilah minum arak, memakan daging babi dan berjudi semuanya diharamkan.

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.

Di Madinah, orang Islam pertama kali berhubung dengan orang Yahudi. Untuk cuba menggoyahkan kepercayaan orang Islam, orang Yahudi biasa bertanya kepada Nabi (ﷺ) pelbagai soalan tentang Allah, nabi-nabi terdahulu, dan perkara ghaib. Oleh itu, sejumlah ayat Madaniyyah merupakan jawapan kepada pelbagai soalan yang dibangkitkan oleh orang Yahudi. Orang Islam di Madinah juga berhubung dengan orang Kristian dalam skala yang lebih besar. Akibatnya, kita dapati sejumlah ayat Madaniyyah yang menjelaskan salah faham orang Kristian tentang Nabi Isa dan Allah. Ayat-ayat tersebut menegaskan bahawa kelahiran Isa tidak lebih hebat daripada kelahiran Adam, yang tidak mempunyai bapa mahupun ibu. Ayat-ayat itu juga menekankan bahawa mukjizat Isa, seperti menghidupkan semula orang mati, hanyalah dengan izin Allah. Oleh itu, Isa bukanlah tuhan dan bukan anak Allah, dan Allah bukanlah salah satu daripada tiga.

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.

Buat pertama kalinya sejak permulaan risalah terakhir, kita dapati orang-orang memeluk Islam tanpa beriman kepadanya. Di Makkah, orang Islam ditindas dan diserang, maka tiada seorang pun memeluk Islam kecuali jika dia benar-benar beriman. Sebaliknya, orang Islam di Madinah kuat dan mereka memerintah kota itu. Maka kita dapati sebahagian orang memeluk Islam demi mendapat manfaat daripada kekuatannya dan untuk menentangnya dari dalam. ‘Abdullaah ibn Ubayy ibn Salool hampir dimahkotai sebagai raja Madinah ketika Nabi ﷺ tiba. Nabi ﷺ dijadikan pemerintah Madinah, dan harapan Ibn Salool pun musnah.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

Oleh kerana orang Islam kuat dan dia tidak dapat menentang mereka secara terbuka, dia menerima Islam dan bekerja menentangnya dari dalam. Akhirnya dia menjadi ketua golongan Munafiqun (orang munafik). Oleh itu, ayat-ayat peringkat Madinah memberi amaran kepada orang Islam tentang bahaya orang munafik dan mengajar mereka cara menghadapi mereka dengan berkesan.

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.

Hak untuk berperang melawan musuh pertama kali diberikan di Madinah. Pada zaman Makkah, orang Islam dilarang membalas serangan. Ini disebabkan oleh dua sebab asas: (1) Orang Islam merupakan golongan minoriti dan boleh dengan mudah dibinasakan sepenuhnya. (2) Ini adalah peringkat ketika akhlak orang-orang beriman sedang dibentuk. Salah satu sifat utama yang diperlukan bagi mereka yang akan memikul risalah ialah kesabaran yang teguh. Hanya mereka yang beriman dengan kuat dapat melepasi ujian ini.

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.

Periode Makkah telah menyediakan asas bagi gerakan Islam yang akan datang. Semasa peringkat Madinah, satu siri peperangan telah dilancarkan menentang pasukan kekufuran, sehingga akhirnya Makkah berjaya ditakluki dan seluruh semenanjung Arab berada di bawah pemerintahan Islam. Oleh itu, sejumlah ayat Madinah telah mengajar kaum Muslimin prinsip-prinsip Islam dalam peperangan. Contohnya, ayat-ayat tersebut mengajar cara melayan tawanan perang, dan melarang berundur semasa serangan kecuali sebagai taktik untuk memerangkap musuh. Ayat-ayat itu juga menggalakkan kaum Muslimin supaya menyediakan diri dengan senjata dan peralatan perang yang terbaik yang dapat mereka peroleh.

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.

Ayat-ayat Madinah cenderung lebih panjang daripada ayat-ayat Makkah. Malah, terdapat sejumlah ayat Madinah yang lebih panjang daripada keseluruhan surah-surah dari zaman Makkah. Ayat yang terpanjang dalam al-Qur'an ialah ayat tentang pinjaman dalam Surah al-Baqarah yang Madaniyyah.9 Surah yang terpendek dalam al-Qur'an ialah Surah al-Kawthar yang Makkiyyah,10 yang mengandungi sebanyak hanya 11 perkataan berasingan dalam tiga ayatnya yang pendek. Keperluan untuk menarik perhatian pendengar yang tidak mahu mendengar sudah tidak wujud lagi, kerana Islam telah menjadi kukuh dan penganutnya ramai. Oleh itu, khalayak pada peringkat ini cukup bersedia untuk mendengar dengan penuh perhatian ayat-ayat yang lebih panjang yang mengajarkan hukum-hukum Islam yang penting.

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.

Walaupun semua ayat Makkiyyah diturunkan dalam tempoh yang sama, ayat-ayat tersebut tidak dihafal mahupun ditulis mengikut susunan penurunannya. Ayat-ayat daripada pelbagai surah diturunkan bersama, dan kadangkala keseluruhan surah diturunkan sekaligus. Setiap kali ayat tunggal diturunkan, Nabi ﷺ akan menyuruh jurutulisnya menulisnya dalam surah yang ia tergolong. Jika surah baharu diturunkan, baginda ﷺ akan membacakan surah itu mengikut susunan yang hendak dicatatkan. Apabila ayat dan surah Madaniyyah mula diturunkan, Nabi ﷺ akan menyuruh para sahabat meletakkannya sebelum atau selepas surah-surah dan ayat-ayat Makkiyyah tertentu. Oleh itu, apabila penurunan Al-Qur’an selesai, ayat Makkiyyah boleh didapati dalam surah Madaniyyah dan ayat Madaniyyah dalam surah Makkiyyah. Nabi ﷺ menyusun ayat dan surah Al-Qur’an mengikut perintah Allah. Sebab percampuran ini mungkin kerana ayat-ayat diturunkan mengikut keperluan sebuah masyarakat yang sedang berkembang, manakala susunan untuk tujuan bacaan pula dipelbagaikan bagi menjelaskan bahawa Al-Qur’an bukan sekadar dokumen sejarah. Dengan memisahkan ayat-ayat daripada susunan kronologi penurunannya, aspek umum dan sejagat daripada mesejnya ditonjolkan.

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.