Mafunuo ya Madeenah ni aya zote na sura zote za Qur'aan ambazo ziliteremshwa baada ya Hijrah (kuhama kwenda Madeenah). Hii inajumuisha aya zilizoteremshwa wakati wa vita, pamoja na zile zilizoteremshwa Makkah na Minaa wakati wa na baada ya Hijjah ya Kuaga. Aya hizi zote zinachukuliwa kuwa za Madeenah kwa sababu zinawakilisha mafunuo ya hatua ya pili ya harakati ya Kiislamu, ambayo ndani yake ndipo dola ya Kiislamu ilipoimarishwa.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

Yafuatayo ni baadhi ya sifa kuu za aya za Madinah:

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

Mara Madiina ilipokuwa kitovu kipya cha harakati ya Kiislamu, dola ya Kiislamu ilizaliwa. Mtume (ﷺ) alikuwa mtawala juu ya Waislamu wa Madiina, pamoja na Mayahudi na washirikina wa Kiarabu waliokuwa wakiishi huko. Katiba iliandaliwa na mfumo wa haki ukaanzishwa. Hivyo, aya za kipindi cha Madiina zilikuwa na sheria nyingi za kijamii, kiuchumi na kiroho ambazo zilikuwa muhimu kwa kupanga na kuendeleza dola ya Kiislamu. Ni katika kipindi hiki ambapo nguzo tatu za mwisho za Uislamu, zakaah, saumu na hijja, zilishushwa. Vilevile, ni katika kipindi hiki ambapo unywaji wa pombe, ulaji wa nguruwe na kamari vyote vilikatazwa.

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.

Huko Madina, Waislamu walikutana na Mayahudi kwa mara ya kwanza. Ili kujaribu kutikisa imani za Waislamu, Mayahudi walikuwa wakimuuliza Mtume (ﷺ) maswali mbalimbali kuhusu Allah, manabii waliotangulia, na mambo ya ghaibu. Hivyo, idadi ya aya za Madina zilikuwa ni majibu ya maswali mengi yaliyoulizwa na Mayahudi. Waislamu wa Madina pia walikutana na Wakristo kwa kiwango kikubwa zaidi. Matokeo yake, tunaona idadi ya aya za Madina zinazofafanua dhana potofu za Kikristo kuhusu Nabii Isa na Allah. Zilibainisha kwamba kuzaliwa kwa Isa hakukuwa kukubwa kuliko cha Adam, ambaye hakuwa na baba wala mama. Pia zilisisitiza kwamba miujiza ya Isa, kama vile kuwafufua wafu, ilikuwa kwa idhini ya Allah pekee. Hivyo, Isa hakuwa mungu wala mwana wa Allah, na Allah hakuwa wa tatu kati ya watatu.

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.

Kwa mara ya kwanza tangu kuanza kwa ujumbe wa mwisho, tunawaona watu wakiingia katika Uislamu lakini wasiuamini. Huko Makkah, Waislamu walidhulumiwa na kushambuliwa, hivyo hakuna mtu aliyeingia katika Uislamu isipokuwa aliamini kikweli. Kwa upande mwingine, Waislamu wa Madinah walikuwa na nguvu na walitawala mji huo. Hivyo, tunawaona baadhi ya watu wakiingia katika Uislamu ili wanufaike na nguvu zake na kuupinga kutoka ndani. Abdullah ibn Ubayy ibn Salul alikuwa karibu kutawazwa kuwa mfalme wa Madinah wakati Mtume ﷺ alipowasili. Mtume ﷺ alifanywa kuwa mtawala wa Madinah, na matumaini ya ibn Salul yakavunjika.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

Kwa kuwa Waislamu walikuwa na nguvu na yeye hakuweza kupinga waziwazi, alikubali Uislamu na kuupinga kutoka ndani. Hatimaye akawa kiongozi wa Munaafiqoon (wanafiki). Hivyo, aya za kipindi cha Madina ziliwaonya Waislamu juu ya hatari za wanafiki na kuwafundisha jinsi ya kushughulika nao kwa ufanisi.

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.

Haki ya kupigana dhidi ya adui ilitolewa kwa mara ya kwanza huko Madina. Wakati wa kipindi cha Makka, Waislamu walikatazwa kujibu mashambulizi kwa kupigana. Hii ilitokana na sababu mbili za msingi: (1) Waislamu walikuwa wachache, na wangeweza kuangamizwa kabisa kwa urahisi. (2) Hiki kilikuwa kipindi ambacho tabia za waumini zilikuwa zikiundwa. Mojawapo ya sifa kuu zilizohitajika kwa wale ambao wangebeba ujumbe ni subira thabiti. Ni wale tu wenye imani imara ndio wangeweza kuvuka mtihani huu.

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.

Kipindi cha Makka kiliweka msingi wa harakati ya Kiislamu iliyokuja baadaye. Ilikuwa katika kipindi cha Madina ambapo mfululizo wa vita ulipiganwa dhidi ya vikosi vya ukafiri, hadi hatimaye Makka ikatekwa na rasi yote ya Uarabuni ikaingia chini ya utawala wa Uislamu. Hivyo, baadhi ya aya za Madina ziliwafundisha Waislamu kanuni za Kiislamu za vita. Kwa mfano, ziliwafundisha jinsi ya kushughulikia wafungwa wa vita, na zikakataza kurudi nyuma wakati wa shambulio isipokuwa kama mbinu ya kumtega adui. Pia ziliwahimiza Waislamu kujiandaa kwa silaha bora na vifaa bora vya vita walivyoweza kupata.

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.

Aya za Madina mara nyingi zilikuwa ndefu kuliko zile za Makka. Kwa kweli, kuna aya kadhaa za Madina ambazo ni ndefu kuliko sura nzima za kipindi cha Makka. Aya ndefu zaidi katika Qur'ani ni aya ya mikopo katika Sura ya Madina al-Baqara.9 Sura fupi zaidi katika Qur'ani ni Sura ya Makka al-Kawthar,10 ambayo katika aya zake tatu fupi ina jumla ya maneno 11 tu. Hitaji la kuvuta usikivu wa wasikilizaji wasiotaka kusikiliza halikuwepo tena, kwa kuwa Uislamu ulikuwa umeimarika na wafuasi wake walikuwa wengi. Hivyo, hadhira katika hatua hii ilikuwa tayari kabisa kusikiliza kwa makini aya ndefu zinazofundisha sheria muhimu za Uislamu.

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.

Ingawa aya zote za Makkah zilishushiwa katika kipindi kimoja, hazikuhifadhiwa wala kuandikwa kwa mpangilio uliozishushwa. Aya kutoka sura mbalimbali zilishushwa pamoja, na wakati mwingine sura nzima zilishushwa mara moja. Kila aya moja ilipoteremka, Mtume ﷺ aliwaambia waandishi wake kuiandika katika sura ambayo ilikuwa ni yake. Sura mpya ilipoteremka, alisoma sura hiyo kwa mpangilio ambao ilipaswa kuandikwa. Aya na sura za Madina zilipoanza kushushwa, Mtume ﷺ aliwaambia masahaba wake kuziweka kabla au baada ya sura na aya fulani za Makkah. Hivyo, ufunuo wa Qur'ani ulipokamilika, aya za Makkah zilionekana ndani ya sura za Madina, na aya za Madina ndani ya sura za Makkah. Mtume ﷺ aliipanga aya na sura za Qur'ani kwa amri ya Allah. Sababu ya kuchanganyika huku huenda ni kwamba aya zilishushwa kulingana na mahitaji ya jamii inayoendelea kukua, ilhali mpangilio wa kusomwa ulipangwa kwa namna tofauti ili kuonyesha wazi kwamba Qur'ani si hati ya kihistoria tu. Kwa kuzitenganisha aya na mpangilio wa wakati zilipoteremka, vipengele vya jumla na vya ulimwengu wote vya ujumbe wake vinasisitizwa.

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.