Ukuaji na maendeleo ya umma wa Kiislamu umealamishwa na awamu mbili kuu:

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

Kipindi cha Makka, kabla ya hijra (M.W. 622).

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

Kipindi cha Madina, baada ya hijra.

 The period in Madina, after the hijra.

Kwa kawaida, ufunuo kutoka kwa Allah wa kuwaongoza Waislamu pia ulijibu, kwa kiasi fulani, hali hizi mahususi.

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

Awamu ya Makka ya wahyi ilidumu kama miaka 13, kuanzia wahyi wa kwanza hadi hijra.

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

Awamu hii inaamuliwa na kazi kuu ya Mtume ﷺ ya kuwalingania watu kwenye Uislamu. Mada kuu za mwito huu, kwa kuzingatia wahyi wa Qur'ani, ni zifuatazo:

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:

Mwenyezi Mungu na umoja Wake (Tawhidi).

 Allah and His unity (Tawhid).

Ufufuo na hukumu itakayokuja.

 The coming resurrection and judgement.

Mwenendo mwema.

 Righteous conduct.

Jukumu la Mtume ﷺ katika awamu hii ni hasa lile la mtangazaji na mwonyaji.

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

Kipindi cha Madina kilidumu takriban miaka kumi, kuanzia hijra hadi kifo cha Mtume ﷺ. Ingawa mada kuu za kipindi cha Makka zinabaki, sababu ya Waislamu kuungana pamoja na kuwa jamii, na kuundwa kwa ummah, sasa inajitokeza wazi.

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.

Mjini Madina, kuna makundi manne ya watu ambao mtu anaweza kukutana nao:

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

Wahajiri, waliohama kutoka Makka kwenda Madina.

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

Ansar, ambao walitokea Madina na kuwasaidia muhajirun.

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

Wanafiki, ambao ni wakazi wa Madina na walijifanya kuwaunga mkono Waislamu.

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

Ahl al-kitab, yaani Mayahudi na Wakristo, pamoja na vitabu vyao husika vya Maandiko Matakatifu.

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

Mbali na hizi, Qur'an pia iliendelea kuwasemesha al-nas, yaani 'wanadamu', yaani watu wote, na ilitaja makafiri na wale wasiojua.

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.

Sura za Qur'ani pia zimegawanywa, kwa kuzingatia asili yake, kuwa sura za Makka na sura za Madina.

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

Sura inasemekana kuwa ya asili ya Makka pale mwanzo wake ulipoteremshwa katika kipindi cha Makka, hata kama ina aya kutoka 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.

Sura inasemekwa kuwa ni ya asili ya Madina pale mwanzo wake ulipoteremshwa katika kipindi cha Madina, hata kama ina aya kutoka kipindi cha Makka katika maandishi yake. [Mabani, katika GdQ, 1, uk.59.] Suera 85 zifuatazo, kulingana na Zarkashi, [Zarkashi, B.: Al-burhan fi 'ulum al-Qur’an, Cairo, 1958, Juzuu 1, uk.193.] ni za asili ya Makka:

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:

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 Kuna tofauti ya maoni kuhusu ni sura gani iliyoteremshwa mwisho huko Makka. Baadhi wanasema, kwa kufuata Ibn 'Abbas, kwamba ilikuwa Sura 29 (al-Ankabut); wengine wanasema Sura 23 (al-Mu'minun); bado wengine wanasema Sura 83 (al-Mutaffifin). Baadhi wanaamini kwamba Sura 83 kwa kweli ni ya Madina.

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.

Sura 29 zifuatazo, kwa mujibu wa Zarkashi, [Zarkashi. Juz. 1, uk. 194. Kwa orodha nyingine tazama fihrist. 1, uk. 52-3.] ni za asili ya Madina:

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:

Kulingana na orodha inayotegemea Nu'man b. Bashir na iliyotolewa katika Fihrist ya al-Nadim, [Fihrist, I. pp.49-52.] mpangilio wa kronolojia wa kushushwa kwa sura ni kama ifuatavyo:

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.

Kwa nini ni muhimu kujua mpangilio wa wakati wa kuteremka kwa suras na aya, ingawa Qur'an haijapangwa kwa mpangilio wa wakati?

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

Kuijua asili na mpangilio wa baadhi ya ufunuo ni muhimu kwa kuelewa maana yake, ambayo mara nyingi huweza kueleweka kwa urahisi zaidi ikiwa mtu anajua wakati na hali zinazohusiana nayo. Kwa mfano, aya nyingi za kipindi cha Makka zinaweza kuwa na maana hasa kwa Waislamu wanaoishi katika mazingira yasiyo ya Kiislamu, ilhali baadhi ya aya za kipindi cha Madina zingewavutia sana Waislamu walio katika hatua ya kuunda umma. Katika baadhi ya hali, isipojulikana ni ipi kati ya aya mbili au zaidi zinazohusiana iliteremshwa kwanza, haiwezekani kuamua ni hukumu gani ya kisheria inayowalazimu Waislamu sasa. Hapa ujuzi wa mpangilio wa nyakati unahusiana moja kwa moja na suala la al-nasikh wa al-mansukh. [Angalia hapa chini kwa maelezo zaidi.] Pia ni muhimu kujua mpangilio wa aya ili kuelewa maendeleo ya taratibu ya mazoea, mitazamo na sheria nyingi za Kiislamu, kama vile kuhusu kukataza pombe, kuhusu vita, n.k., na kuona jinsi mambo haya yalivyoendelea kihistoria, yaani wakati wa uhai wa Nabii ﷺ, ili kuelewa athari zake kamili. [Kwa mfano, kuhusu kupigana na adui, aya ya kwanza kuteremshwa juu ya somo hili ni kutoka Sura al-Hajj (22). Aya hii ni ya kipindi cha Madina, na kutokana nayo inadhihirika kwamba Waislamu hawakuruhusiwa kupigana dhidi ya wasiokuwa Waislamu kabla ya hijra. Hili lina athari muhimu kwa mipango na fikra zetu wenyewe, kwa mfano]

To know the origin and order of some of the revelation is important for understanding its meaning which can often be more easily grasped if one knows the time and circumstances that relate to it. For instance, many ayat from the Makkan period may be especially meaningful to Muslims living in a strongly un-Islamic environment, while some of the Madinan period would appeal much to Muslims who are in the process of formation of the umma. In some cases, unless one knows which of two or more related verses was revealed first, one cannot decide which legal ruling is now binding upon the Muslims. Here knowledge of the chronology is directly linked with the issue of al-nasikh wa al-mansukh. [See below for details.] It is also important to know the chronology of verses in order to understand the gradual development of many Muslim practices, attitudes and laws such as e.g. towards prohibition of alcohol, towards fighting, etc. and to see how these matters developed historically, i.e. during the lifetime of the Prophet in order to understand their full implications. [For example as far as fighting the enemy is concerned, the first verse revealed on this particular subject is from Sura al-hajj (22). This verse is from the Madinan period and it becomes clear from this that Muslims were not drawn to fight against the non-Muslims before the hijra. This has important implications for our own planning and thinking, e.g.

Elimu ya ufunuo wa Makka na wa Madina ni tawi muhimu katika 'ulum al-Qur’an. Si jambo la kihistoria tu, bali lina umuhimu mkubwa hasa katika kuelewa na kufasiri aya zinazohusika.

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.

Surah nyingi za Qur'an kweli zina maudhui kutoka vipindi vyote viwili vya ufunuo, na katika baadhi ya hali kuna tofauti ya maoni miongoni mwa wanazuoni kuhusu uainishaji wa aya fulani. Hata hivyo, kwa ujumla, huu ni utofautishaji ulio thabiti, unaotumika kikamilifu katika elimu ya tafsiri, na unaotokana vyema na ushahidi wa ndani wa maandiko ya Qur'an yenyewe.

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.