Madinaviy vahiylar — Hijratdan (Madinaga ko‘chib o‘tishdan) keyin nozil bo‘lgan barcha oyatlar va suralardir. Bularga jang paytida nozil bo‘lgan oyatlar, shuningdek, Vido haji paytida va undan keyin Makkada hamda Mino’da nozil bo‘lgan oyatlar ham kiradi. Bu oyatlarning barchasi madinaviy hisoblanadi, chunki ular Islom harakatining ikkinchi bosqichi vahiylari bo‘lib, aynan shu davrda Islom davlatining mustahkamlanishi yuz bergan.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

Madinada nazil bo'lgan oyatlarning asosiy xususiyatlari quyidagilardir:

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

Madina Islom harakatining yangi markazi bo‘lgach, Islom davlati vujudga keldi. Payg‘ambar ﷺ Madinadagi musulmonlar, shuningdek u yerda yashovchi yahudiylar va arab butparastlari ustidan hukmdor bo‘ldi. Konstitutsiya tuzildi va adolat tizimi o‘rnatildi. Shunday qilib, Madina davridagi oyatlarda Islom davlatining tashkil etilishi va rivojlanishi uchun zarur bo‘lgan ko‘plab ijtimoiy, iqtisodiy va ma’naviy qonunlar mavjud edi. Aynan shu davrda Islomning so‘nggi uch rukni — zakot, ro‘za va haj farz qilindi. Xuddi shuningdek, aynan shu davrda spirtli ichimliklar ichish, cho‘chqa go‘shti yeyish va qimor o‘ynash taqiqlandi.

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.

Madinada musulmonlar birinchi marta yahudiylar bilan aloqaga kirishdilar. Musulmonlarning e'tiqodini sarosimaga solish maqsadida yahudiylar Payg'ambar (ﷺ)dan Alloh, oldingi payg'ambarlar va g'ayb haqida turli savollar berar edilar. Shu sababli Madina davriga oid bir qator oyatlar yahudiylar qo'ygan ko'plab savollarga javob bo'lib keldi. Madina musulmonlari nasroniylar bilan ham kengroq miqyosda aloqada bo'ldilar. Natijada, Madina davriga oid bir qator oyatlar nasroniylarning Payg'ambar Iso va Alloh haqidagi noto'g'ri tushunchalarini oydinlashtiradi. Ular Iso tug'ilishining, ota-onasi bo'lmagan Odam tug'ilishidan ortiq emasligini ta'kidladilar. Shuningdek, Isoning murdalarni tirilishi kabi mo''jizalari faqat Allohning izni bilan sodir bo'lganini ta'kidladilar. Shunday qilib, Iso xudo ham Allohning o'g'li ham emas edi, Alloh esa uchtadan biri ham emas edi.

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.

Final xabar kelganidan beri birinchi marta odamlarning Islomga kirib, lekin unga ishonmasligini ko'ramiz. Makkada musulmonlar zulm ostida edi va hujumga uchrardi, shuning uchun hech kim chin dildan ishonmasa, Islomga kirmasdi. Boshqa tomondan, Madinadagi musulmonlar kuchli edi va shaharni boshqarardi. Shunday qilib, ba'zi odamlarning uning kuchidan foydalanish va ichkaridan unga qarshi chiqish maqsadida Islomga kirganini ko'ramiz. Abdulloh ibn Ubay ibn Salul Madina hukmdori etib tayinlanishiga oz qolgan edi, shu payt Payg'ambar ﷺ kelib qoldilar. Payg'ambar ﷺ Madinaning hokimi etib tayinlandilar va ibn Salulning umidlari barbod bo'ldi.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

Musulmonlar kuchli bo‘lgani va u ularga ochiqdan-ochiq qarshi chiqa olmagani uchun, u Islomni qabul qildi va uning ichidan turib unga qarshi ish olib bordi. Oxir-oqibat u munofiqlar (ikkiyuzlamachilar) boshlig‘iga aylandi. Shunday qilib, Madina davridagi oyatlar musulmonlarni munofiqlarning xavfi haqida ogohlantirdi va ular bilan samarali munosabatda bo‘lish usullarini o‘rgatdi.

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.

Jihodga qarshi kurashish huquqi birinchi marta Madinada berildi. Makka davrida musulmonlarga qaytarib jang qilish taqiqlangan edi. Buning ikki asosiy sababi bor edi: (1) Musulmonlar ozchilikni tashkil etar va ularni osonlik bilan butunlay yo'q qilib yuborish mumkin edi. (2) Bu bosqichda mo'minlarning xarakteri shakllantirilayotgan edi. Xabarni yetkazishga intilganlardan talab qilinadigan eng muhim fazilatlardan biri qat'iy sabr-toqat edi. Faqat kuchli imonga ega bo'lganlargina bu sinovdan o'ta olardi.

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.

Makkiy davr Islom harakatining kelajakdagi asosini tayyorladi. Madiniy bosqichda kufr kuchlariga qarshi bir qator janglar olib borildi, nihoyat Makka fath etildi va butun Arabiston yarimoroli Islom hukmi ostiga o'tdi. Shu sababli, Madiniy oyatlarning bir qismi musulmonlarga urush bo'yicha Islom tamoyillarini o'rgatdi. Masalan, ular urush asirlari bilan qanday muomala qilish kerakligini o'rgatdi hamda dushmanni tuzoqqa tushirish hiyla-nayrangi bo'lmasa, hujum paytida orqaga chekinishni taqiqladi. Shuningdek, ular musulmonlarni qo'lidan kelganicha eng yaxshi qurol-yarog' va jangovar anjomlar bilan qurollanishga undadi.

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.

Madinada nazil bo‘lgan oyatlar odatda Makkadagilaridan uzunroq edi. Darhaqiqat, Madinada nozil bo‘lgan bir qator oyatlar Makka davrining butun suralaridan ham uzunroqdir. Qur’oni Karimning eng uzun oyati Madinada nozil bo‘lgan Baqara surasidagi qarz haqidagi oyatdir.9 Qur’oni Karimning eng qisqa surasi esa Makkada nozil bo‘lgan Kavsar surasidir;10 uning uch qisqa oyatida jami atigi 11 ta alohida so‘z bor. Endi odamlarning e’tiborini o‘ziga jalb qilish zarurati qolmagan edi, chunki Islom kuchayib, uning izdoshlari ko‘payib qolgan edi. Shu sababli, bu bosqichdagi tinglovchilar Islomning muhim qonunlarini o‘rgatuvchi uzunroq oyatlarni diqqat bilan tinglashga tayyor edilar.

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.

Garchi barcha Makka oyatlari bir xil davrda nozil bo‘lgan bo‘lsa-da, ular na yodlangan, na nozil bo‘lish tartibida yozilgan. Turli suralarning oyatlari birga nozil bo‘lar, ba’zan esa butun suralar bir vaqtning o‘zida nozil bo‘lardi. Alohida oyatlar nozil bo‘lganda, Payg‘ambar ﷺ kotiblariga uni tegishli bo‘lgan surada yozishni buyurardi. Yangi sura nozil bo‘lsa, u yozilishi kerak bo‘lgan tartibda o‘qib berardi. Madina oyatlari va suralari nozil bo‘la boshlagach, Payg‘ambar ﷺ sahobalariga ularni ba’zi Makka suralari va oyatlarining oldiga yoki ortiga qo‘yishni buyurardi. Shunday qilib, Qur’oni karimning nozil bo‘lishi tugagach, Makka oyatlari Madina suralari ichida, Madina oyatlari esa Makka suralari ichida topilardi. Payg‘ambar ﷺ Qur’oni karimning oyatlari va suralarini Allohning amriga binoan tartibga solgan. Aralashib ketishning sababi, ehtimol, oyatlar rivojlanayotgan jamiyatning ehtiyojlariga ko‘ra nozil bo‘lgani bo‘lsa, o‘qish maqsadidagi tartib esa Qur’onning oddiy tarixiy hujjat emasligini ko‘rsatish uchun turlicha qilingani bo‘lishi mumkin. Oyatlarni ularning nozil bo‘lish xronologik tartibidan ajratish orqali ularning xabarining umumiy va universal jihatlari ta’kidlanadi.

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.