穆斯林乌玛的成长与发展分为两个重要阶段：

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

麦加时期，即迁徙之前（公元622年以前）。

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

迁徙到麦地那之后的时期。

 The period in Madina, after the hijra.

自然地，安拉为指引穆斯林而降的启示，在一定程度上也回应了这些具体的情况。

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

麦加时期的启示大约持续了13年，从第一次启示开始，直到迁徙（希吉拉）为止。

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

这一阶段由先知的首要任务所决定，即召唤人们归信伊斯兰。基于《古兰经》的启示，这一召唤的主要主题包括：

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:

真主及其独一性（Tawhid）。

 Allah and His unity (Tawhid).

即将到来的复活与审判。

 The coming resurrection and judgement.

善行。

 Righteous conduct.

在这一阶段，先知ﷺ的角色尤其是报喜者和警告者。

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

麦地那时期持续了约十年，从迁徙（希吉拉）直到先知去世。麦加时期的基本主题依然存在，但穆斯林逐渐结合为一个共同体、乌玛（穆斯林社团）得以形成这一因素，如今已清晰可见地显现出来。

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.

在麦地那，可以遇到四类人：

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

从麦加迁往麦地那的迁士（穆哈吉伦）。

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

来自麦地那、帮助迁士（muhajirun）的辅士（Ansar）。

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

居住在麦地那、假装支持穆斯林的伪信士们。

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

"ahl al-kitab"即有经之人，指犹太教徒和基督教徒，以及他们各自的经典。

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

除此之外，《古兰经》也继续以“al-nas”（即“人类”，也就是所有的人）相称，并且提及不信者和无知的人。

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.

古兰经的各章也被按其降示地点分为麦加章和麦地那章。

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

一个苏拉若被认定为麦加篇，是指其开头部分是在麦加时期降示的，即使其中包含了麦地那时期降示的经文。

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.

如果一章经文的开头是在麦地那时期降示的，即使其中有一些属于麦加时期的经文，这一章仍被认为是麦地那章。[Mabani，见 GdQ，1，第59页。] 据 Zarkashi 所述，以下85章属于麦加章：[Zarkashi, B.: Al-burhan fi 'ulum al-Qur’an, Cairo, 1958, Vol. 1, p.193。]

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:

以下是您提供的编号列表，我将按原样翻译为简体中文： 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 关于麦加最后降示的是哪一章，学者们意见不一。有人依据伊本·阿拔斯的说法，认为是第29章（蜘蛛章，al-ankabut）；有人认为是第23章（信士章，al-mu'minun）；还有人认为是第83章（欺诈者章，al-mutaffifin）。也有人认为第83章实际上是麦地那章。

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.

根据祖尔卡希（Zarkashi）的说法，以下29章属于麦地那时期的启示：[Zarkashi. 第1卷，第194页。另可参见 fihrist. 第1卷，第52-53页。]

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:

2, 8, 3, 33, 60, 4, 99, 57, 47, 13, 55, 76, 65, 98, 59, 110, 24, 22, 63, 58, 49, 66, 61, 62, 64, 48, 9, 5.

2, 8, 3, 33, 60, 4, 99, 57, 47, 13, 55, 76, 65, 98, 59, 110, 24, 22, 63, 58, 49, 66, 61, 62, 64, 48, 9, 5.

有人认为第一章（al-Fatiha）是麦加启示的，也有人认为它是麦地那启示的。

Some hold that Sura 1 (al-fatiha) is of Makkan, others that it is of Madinan, origin.

根据伊本·纳丁（al-Nadim）《目录》（Fihrist）中所载、基于努尔曼·本·拜拉尔（Nu'man b. Bashir）的一份名单，各章的降示先后顺序如下：

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.

为什么了解古兰经各章和各节的降示顺序很重要，尽管《古兰经》的编排并非按照时间顺序？

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

要了解启示的起源和次第，对理解其含义十分重要；如果知道相关的时间和背景，其意义往往更容易把握。例如，许多麦加时期的经文对身处严重非伊斯兰环境中的穆斯林可能格外有意义，而麦地那时期的一些经文则更能打动正在形成乌玛（umma）的穆斯林。在某些情况下，如果不知道两节或多节相关经文中哪一节先降示，就无法确定现在对穆斯林有约束力的是哪条律例。在这里，对降示次序的了解与"奈斯赫与曼苏赫"（al-nasikh wa al-mansukh）的问题直接相关。[详见下文。]了解经文的次序，对于理解许多穆斯林的做法、态度和律法的逐步发展也很重要，例如对禁酒、对战斗等问题的态度，并能看清这些事务在历史中是如何发展的，即在先知在世期间如何演变，从而理解其全部含义。[例如，就与敌人作战而言，关于这一主题最早降示的经文出自《朝觐章》（22）。这节经文属于麦地那时期，由此可清楚看出，在希吉拉之前，穆斯林并未被引导去与非穆斯林作战。这对我们自己的规划和思考具有重要意义，例如……]

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.

《古兰经》学科中，关于麦加启示与麦地那启示的知识是重要的分支之一。它不仅具有历史意义，对于理解和诠释相应的经文尤为重要。

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.

许多古兰经章节确实同时包含两个启示时期的内容，并且学者们对某些段落的归类存在分歧。然而，总体而言，这一区分是一个公认的既定分类，在经注学中被充分运用，并且最好从《古兰经》文本本身的内在证据中推导出来。

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.