地震 Verse 22:1-2 — The Great Quake: A Terrifying Glimpse of the End

Estimated placement in timeline: Late Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): This Surah opens with a cataclysmic, terrifying vision of the Day of Judgment. The address “O mankind” is a classic Meccan formula, aimed at all of humanity. The opposition in Makkah had become stubborn and mocking, particularly regarding the concept of the afterlife. These verses were revealed to shatter that complacency with an image of pure cosmic terror: a quake so severe that a nursing mother abandons her infant, a pregnant woman miscarries, and people appear drunk from sheer horror. This wasn’t a gentle reminder; it was a divine shockwave intended to awaken the spiritually dead hearts of the Quraysh and instill a profound fear (`taqwa`) of God.

Referenced Timeline: Eschatological Time (The Day of Judgment).

O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing. On the Day you see it, every nursing mother will be distracted from that [child] she was nursing… (22:1-2)

• Primary evidence: The universal address (“O mankind”), the intense eschatological focus, and the forceful, warning tone are all hallmarks of Meccan revelation, particularly from the later period when opposition was at its peak.
• Classical tafsir: Ibn Kathir relates narrations describing the profound effect these verses had on the companions, who understood this as a depiction of a horror beyond any worldly comprehension. He clarifies that this is the terror that precedes the actual standing for judgment.

• Location/Context: Makkah
• Primary Actors: All of Mankind, Allah (SWT)
• Function in Narrative: Overture; A shocking warning about the Last Hour
• Evidence Level: High – Based on strong consensus among tafsir scholars regarding the linguistic style and thematic content typical of late Meccan surahs.

🗣️ Verse 22:3-4 — The Argumentative Ignoramus: Arguing Without Knowledge

Estimated placement in timeline: Late Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): After the universal warning, the Surah immediately zooms in on a specific type of individual prevalent among the Quraysh leadership: the one who “disputes about Allah without knowledge and follows every rebellious devil.” Tafsir sources often link this verse to specific figures like An-Nadr ibn al-Harith, who would travel, learn foreign stories, and then return to Makkah to challenge the Prophet (ﷺ), claiming his own tales were better than the Qur’an’s. This verse diagnoses the root of their disbelief: it’s not based on evidence or sincere inquiry, but on arrogance, ignorance, and blind imitation of satanic whispers.

Referenced Timeline: Contemporary Makkah (7th Century CE).

• Primary evidence: The theme of “arguing without knowledge” is a direct response to the specific polemical tactics used by the Quraysh leaders, as documented in the Sira.
• Classical tafsir: As-Suyuti, in his *Asbab al-Nuzul*, explicitly mentions An-Nadr ibn al-Harith as the context for this verse. He was a prominent opponent who used stories of Persian kings to try and distract people from the Qur’an.

• Location/Context: Makkah
• Primary Actors: Arrogant Meccan leaders (like An-Nadr ibn al-Harith), Satan
• Function in Narrative: Identifying and condemning the nature of arrogant disbelief
• Evidence Level: High – Supported by specific Asbab al-Nuzul reports in classical tafsir linking it to known antagonists of the Prophet (ﷺ).

🌱 Verse 22:5-7 — The Cycle of Life: A Scientific Proof for Resurrection

Estimated placement in timeline: Late Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): Having warned of the end and diagnosed the disease of arrogant disbelief, the Surah now presents the cure: a powerful, logical, and scientific proof for the Resurrection. It addresses the skeptics’ primary doubt—”How can we be brought back after we turn to dust?”—by taking them on a journey through the stages of their own creation. It moves from dust, to a drop of sperm, to a clinging clot, to a lump of flesh, and so on. It then draws a parallel with the earth itself: barren and dead, then brought to life with rain, stirring with vibrant vegetation. The argument is simple and irrefutable: the God who can do this the first time can surely do it again.

Referenced Timeline: The Continuous Present / The Human Lifecycle.

O people, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop… And you see the earth barren, but when We send down upon it rain, it quivers and swells… (22:5)

• Primary evidence: The use of signs from creation (`ayat`) to prove the resurrection is a cornerstone of Meccan apologetics. This verse is a prime and particularly detailed example of this method.
• Classical tafsir: Al-Qurtubi and others elaborate on each stage of creation mentioned, marveling at the divine power and precision described. They see this verse as a definitive rational proof against those who deny the possibility of being brought back to life.

• Location/Context: Makkah
• Primary Actors: Mankind (as audience), Allah (SWT) (as the Creator)
• Function in Narrative: Providing empirical proof for the Resurrection
• Evidence Level: High – The content and style are quintessentially Meccan, addressing a core point of contention with the polytheists.

🧐 Verse 22:8-10 — The Arrogant Disputer: Twisting the Neck Away

Estimated placement in timeline: Late Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah returns to the archetype of the arrogant disputer, but this time with more detail. This person argues “without knowledge or guidance or an enlightening book,” and is described as “twisting his neck [in pride]” (`thaniya ‘itfihi`). This is a vivid physical description of the condescending body language of the powerful Quraysh leaders like Abu Jahl, who would literally turn away in contempt when the Prophet (ﷺ) or poor Muslims spoke to them. The verse diagnoses their goal: not to seek truth, but “to mislead [others] from the way of Allah.” It promises them disgrace in this world and the punishment of burning in the next.

Referenced Timeline: Contemporary Makkah (7th Century CE).

• Primary evidence: The detailed description of the arrogant opponent’s behavior and motivations is a direct reflection of the social dynamics between the Prophet (ﷺ) and the Meccan elite as chronicled in the Sira.
• Classical tafsir: Tafsir al-Jalalayn explains `thaniya ‘itfihi` as “turning his neck away from the truth in pride.” It is a physical manifestation of an internal spiritual state of `kibr` (arrogance).

• Location/Context: Makkah
• Primary Actors: Arrogant Quraysh Leaders (e.g., Abu Jahl)
• Function in Narrative: Condemning the psychology and behavior of proud disbelievers
• Evidence Level: High – Based on strong thematic links and specific Asbab al-Nuzul reports identifying the type of person being addressed.

💨 Verse 22:11-13 — The Wavering Believer: Faith on the Edge

Estimated placement in timeline: Early Medinan — Confidence: High.

Context & Events (Asbab al-Nuzul): This section describes a fascinating and relatable psychological profile: the person who worships Allah “on an edge” (`’ala harf`). If good comes to them, they are content; but if a trial (`fitna`) befalls them, they turn away, losing both this world and the Hereafter. While this describes a universal human type, the strongest Asbab al-Nuzul reports place this verse in Madinah. It refers to the Bedouin Arabs who would visit the Prophet (ﷺ) and declare Islam. If their short stay in Madinah resulted in material gain (e.g., their livestock thrived), they praised the religion. If they faced hardship or sickness, they would apostatize, blaming the religion for their misfortune. Their faith was transactional, not transformational.

Referenced Timeline: Contemporary Madinah.

And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. (22:11)

• Primary evidence: The term `fitna` (trial) in a Medinan context often refers to the challenges of the new state, like economic hardship or the call to battle, rather than just persecution as in Makkah. The transactional nature described fits the socio-political reality of early Madinah.
• Classical tafsir: Ibn Kathir cites an authentic hadith from Ibn Abbas (ra) in Sahih al-Bukhari that explicitly links this verse to Bedouins who would come to Madinah. This provides a very strong anchor for its Medinan placement.

• Location/Context: Madinah
• Primary Actors: Weak-faithed Bedouins, Hypocrites
• Function in Narrative: Warning against conditional and superficial faith
• Evidence Level: High – Grounded in a specific hadith in Sahih al-Bukhari explaining its context.

🌳 Verse 22:14-18 — Divine Promise, Despair, and Universal Prostration

Estimated placement in timeline: Mixed — Confidence: Interpretive.

Context & Events (Asbab al-Nuzul): This block of verses is thematically complex. Verse 14, promising Paradise to believers, is a classic Medinan-style promise, contrasting with the preceding warning. Verse 15 addresses the one who despairs of Allah’s help in this life and the next, telling them to “stretch a rope to the sky and sever [it]”—a powerful metaphor for the futility of their despair. This has a Meccan feel of psychological address. Verse 17 lists various religious groups (Believers, Jews, Sabians, Christians, Magians, Polytheists) and states Allah will judge between them, a theme common in the pluralistic Medinan environment. Finally, verse 18 returns to a majestic, Meccan-style vision of the entire cosmos prostrating to Allah. This mixing of styles and themes is a hallmark of this unique Surah.

Referenced Timeline: The Continuous Present & The Hereafter.

• Primary evidence: The content itself is the primary evidence of its mixed nature. Verse 17’s enumeration of different religious communities strongly suggests a Medinan context of religious pluralism. Verse 18’s style is quintessentially Meccan.
• Classical tafsir: Scholars have long noted the mixed nature of this Surah. Some verses are clearly linked to Medinan events, while others fit perfectly within the Meccan dawah. The placement is seen as thematic, with verses grouped by meaning rather than strict chronological revelation.

• Location/Context: Mixed (Meccan and Medinan verses placed together)
• Primary Actors: Believers, Despairing individuals, Various religious groups
• Function in Narrative: Contrasting hope and despair; Establishing divine arbitration
• Evidence Level: Interpretive – The confidence is not in a single time period, but in the scholarly consensus that this section is a composite of revelations from different periods.

⚔️ Verse 22:19-24 — Two Disputants: The Divine Verdict on Badr

Estimated placement in timeline: Early Medinan (Post-Badr) — Confidence: Very High.

Context & Events (Asbab al-Nuzul): These verses have a very specific and powerful historical context. The verse “These are two opponents who have disputed about their Lord” is directly linked by numerous authentic hadiths to the Battle of Badr. It refers to the champions who came forward for single combat at the start of the battle: the believers Hamza, ‘Ali, and ‘Ubaydah ibn al-Harith versus the disbelievers ‘Utbah, Shaybah, and Al-Walid ibn ‘Utbah from the Quraysh. This revelation came down to comment on this event, framing the physical battle as a manifestation of a greater spiritual dispute. It starkly contrasts the fate of the two groups: believers who will enter gardens of paradise versus disbelievers for whom garments of fire will be tailored.

Referenced Timeline: Contemporary Madinah (The Battle of Badr, 2 AH) & The Hereafter.

These are two adversaries who have disputed about their Lord. But as for those who disbelieved, garments of fire will be cut out for them; boiling water will be poured over their heads. (22:19)

• Primary evidence: The hadith from Abu Dharr in Sahih al-Bukhari is explicit and undeniable: “This verse was revealed concerning six people…” and he names the six combatants at Badr. This is one of the clearest and most certain Asbab al-Nuzul for any verse in the Qur’an.
• Classical tafsir: All major tafsirs, citing the hadith of Abu Dharr, confirm the context of Badr. They explain that this verse serves as a divine verdict on the first major confrontation between faith and disbelief in Islamic history.

• Location/Context: Madinah
• Primary Actors: Muslim champions (Hamza, ‘Ali, ‘Ubaydah), Quraysh champions (‘Utbah, Shaybah, Al-Walid)
• Function in Narrative: Divine commentary on the Battle of Badr; A landmark verse
• Evidence Level: Very High – The existence of a specific, authentic hadith in Sahih al-Bukhari detailing the exact individuals involved makes this one of the most certain placements in the Qur’an.

⛔ Verse 22:25 — Barring from the Sacred Mosque: The Injustice of the Quraysh

Estimated placement in timeline: Early Medinan (Hudaybiyyah period) — Confidence: High.

Context & Events (Asbab al-Nuzul): This verse directly addresses the actions of the Quraysh in preventing the Muslims from accessing the Kaaba. It condemns those who “disbelieve and avert [people] from the way of Allah and from al-Masjid al-Haram.” While this was a general policy of the Quraysh after the Hijra, this verse is most strongly associated with the events leading up to the Treaty of Hudaybiyyah in 6 AH. The Prophet (ﷺ) and 1,400 Muslims had traveled from Madinah with the peaceful intention of performing the `Umrah` (lesser pilgrimage), but were physically blocked by the Quraysh army at the outskirts of Makkah. This verse provided the divine condemnation of that specific act, declaring it a grave injustice.

Referenced Timeline: Contemporary Madinah (specifically the Hudaybiyyah incident).

• Primary evidence: The specific act of “averting” (`yasudduna`) people from the Sacred Mosque is the central theme of the Hudaybiyyah event, which is detailed extensively in the Sira and Hadith.
• Classical tafsir: Many commentators, including Ibn Kathir, connect this verse to the broader context of the Quraysh’s prevention of the Muslims from Hajj and Umrah, with the Hudaybiyyah incident being the prime example of this policy in action.

• Location/Context: Madinah (near Makkah)
• Primary Actors: The Muslim Pilgrims, The Quraysh
• Function in Narrative: Condemning the prevention of pilgrimage; A key verse for the Hudaybiyyah context
• Evidence Level: High – The content of the verse maps perfectly onto the well-documented historical events of the Hudaybiyyah expedition.

🕋 Verse 22:26-29 — The Ancient House & The Universal Call

Estimated placement in timeline: Early Medinan — Confidence: High.

Context & Events (Asbab al-Nuzul): Following the condemnation of the Quraysh, the Surah now fully re-establishes the true purpose and ownership of the Kaaba. It goes back to the time of Prophet Ibrahim, who was commanded to “purify My House for those who perform Tawaf…” and to “proclaim to the people the Hajj.” This was a powerful message to the Muslims in Madinah, affirming their spiritual ownership of the Kaaba and delegitimizing the Quraysh’s custodianship. For a community yearning to perform the pilgrimage they were being denied, this was a divine promise that the doors would open again, and that people from all over the world would one day flock to this sacred house under the banner of Tawhid.

Referenced Timeline: Primordial Time (c. 2000 BCE, the time of Ibrahim) & The Future.

And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant pass. (22:27)

• Primary evidence: The legislative and ritualistic nature of the verses, outlining the purpose and some actions of Hajj, is a clear indicator of its Medinan origin, concerned with establishing the pillars of the new Islamic society.
• Classical tafsir: Al-Tabari narrates traditions that when Ibrahim was given this command, he asked how his voice would reach everyone, and Allah told him that his duty was only to proclaim, and it was Allah’s duty to make it heard across the world and through the generations.

• Location/Context: Madinah
• Primary Actors: Prophet Ibrahim (as), All of Mankind
• Function in Narrative: Reclaiming the spiritual heritage of the Kaaba and establishing the Hajj
• Evidence Level: High – The legislative tone and focus on establishing community rituals are definitive markers of Medinan revelation.

🥩 Verse 22:30-37 — The Rites and the Heart: The True Purpose of Sacrifice

Estimated placement in timeline: Early Medinan — Confidence: High.

Context & Events (Asbab al-Nuzul): This section continues to outline the principles and rites of the Hajj, establishing its legislative framework for the Muslim community. It commands the honoring of the sacred rites (`sha’a’ir Allah`) and describes the benefits of the sacrificial animals (`bud’n`). Crucially, it then corrects a major misconception from the pagan era. The pre-Islamic Arabs would often smear the blood of the sacrificed animal on the Kaaba, believing this is what reached God. Verse 37 delivers a profound course correction: “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety (`taqwa`) from you.” This spiritualized the ritual, shifting the focus from the external act to the internal state of the heart.

Referenced Timeline: Contemporary Madinah (Legislative) & The Continuous Present (Theological Principle).

Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. (22:37)

• Primary evidence: The detailed discussion of ritual law, combined with a correction of existing pagan practices, is a clear sign of a Medinan revelation aimed at building the new community’s distinct religious identity.
• Classical tafsir: Ibn Kathir emphasizes that this verse is a foundational principle. The purpose of the sacrifice is to remember Allah, to show gratitude for His provisions, and to develop `taqwa`. The sharing of the meat with the poor is a manifestation of this gratitude and piety.

• Location/Context: Madinah
• Primary Actors: The Muslim Community (as legislators and worshippers)
• Function in Narrative: Outlining the philosophy and laws of sacrifice
• Evidence Level: High – The content is clearly legislative, a function exclusive to the Medinan period.

⚔️ Verse 22:38-41 — The Permission to Fight: A Turning Point (Key Event)

Estimated placement in timeline: Early Medinan (Immediately Post-Hijra) — Confidence: Very High.

Context & Events (Asbab al-Nuzul): This is arguably the most historically significant passage in the Surah. According to the vast majority of scholars, verse 39, “Permission [to fight] has been given to those who are being fought, because they were wronged,” was the **very first verse revealed that gave the Muslim community the right to engage in armed self-defense**. For thirteen years in Makkah, they had endured relentless persecution, and were commanded only to be patient. After the Hijra to Madinah, the aggression from the Quraysh did not stop. This verse was a landmark, transformative revelation. It marked the transition of the Muslim Ummah from a persecuted minority to a nascent state with the right to defend its existence.

Referenced Timeline: Contemporary Madinah (Immediately after the Hijra).

Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. [They are] those who have been evicted from their homes without right—only because they say, “Our Lord is Allah.” (22:39-40)

• Primary evidence: The Sira and Tafsir sources are nearly unanimous. Ibn Abbas, Abu Bakr, and many other companions are reported to have said this was the first verse revealed granting permission to fight. Its content—referencing being “evicted from their homes”—is a direct description of the Muhajirun’s situation in Madinah.
• Classical tafsir: Al-Qurtubi and Ibn Kathir both cite numerous reports establishing this verse as the first of its kind. They stress that the context is purely defensive, a response to the prolonged and severe oppression faced by the Muslims.

• Location/Context: Madinah
• Primary Actors: The Muhajirun (migrants), The Quraysh (oppressors)
• Function in Narrative: A landmark legal ruling; Authorizing self-defense
• Evidence Level: Very High – This placement is supported by a near-unanimous consensus in classical sources and directly reflects the changed political status of the Muslims post-Hijra.

💔 Verse 22:42-48 — A Pattern of Denial: Consolation for the Prophet

Estimated placement in timeline: Late Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah’s timeline now seems to revert to an earlier, Meccan context. After the Medinan verses about Hajj and fighting, this section returns to the familiar Meccan theme of consoling the Prophet (ﷺ). “And if they deny you, [O Muhammad] – so, before them, did the people of Noah and ‘Aad and Thamud deny…” It lists a series of nations that all rejected their prophets, emphasizing that this rejection is a historical pattern, not a personal failure on his part. This was meant to strengthen the Prophet’s resolve during the intense and disheartening years in Makkah when it seemed no one was listening. It assured him that his experience was the shared experience of all messengers.

Referenced Timeline: All of Prophetic History.

• Primary evidence: The theme of consoling the Prophet with stories of past nations is a defining feature of Meccan surahs. The address and the specific examples cited are classic Meccan content. The reason for its placement here is thematic, linking the “denial” of the Quraysh to the denial of past peoples.
• Classical tafsir: Commentators see this section as a parenthesis, a return to a core theme to reinforce a point. After granting permission to fight the deniers in Madinah, the Qur’an reminds the Prophet of the ultimate fate of all deniers throughout history.

• Location/Context: Makkah (Content/Style) / Madinah (Placement)
• Primary Actors: Prophet Muhammad (ﷺ), Past Prophets and their peoples
• Function in Narrative: Consolation through historical precedent
• Evidence Level: High (for content), Interpretive (for placement) – The Meccan *style* is certain; its *placement* in the Surah is a matter of thematic, not chronological, arrangement.

📢 Verse 22:49-51 — “I am only a clear warner”

Estimated placement in timeline: Late Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): This short passage is a direct command to the Prophet (ﷺ) to clarify the nature of his mission to the obstinate Meccans. He is told to say, “O people, I am only to you a clear warner.” This was a response to their demands for him to perform miracles, bring their punishment, or act as an intermediary who could guarantee them forgiveness. This verse defines his role precisely: he is a `nadhir mubin` (a clear warner). His job is to deliver the message clearly, not to compel belief or control the divine decree. The fate of people is then stated simply: believers will have forgiveness and noble provision, while those who strive to frustrate God’s signs will be companions of Hellfire.

Referenced Timeline: Contemporary Makkah (7th Century CE).

• Primary evidence: The theme of defining the Prophet’s limited role as a “warner” is a recurring Meccan theme, intended to counter the unrealistic expectations and demands of the polytheists.
• Classical tafsir: Ibn Kathir explains that the Prophet’s role is to convey the message from Allah clearly. After that, guidance and judgment are in Allah’s hands alone. The Prophet is not a warden or a controller over them.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Quraysh
• Function in Narrative: Defining the role and limits of prophethood
• Evidence Level: High – The content and phrasing are archetypal of the Meccan period’s theological debates.

✨ Verse 22:52-57 — The Satanic Verses Incident?: Divine Protection of Revelation

Estimated placement in timeline: Late Meccan Period — Confidence: Low to Medium (Interpretive).

Context & Events (Asbab al-Nuzul): This is one of the most debated passages in the Qur’an. It states, “And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw [some falsehood] into his speech. But Allah abolishes what Satan throws in; then Allah makes precise His verses.” Some early, weak historical reports link this to the controversial “Satanic Verses” incident, where the Prophet (ﷺ) supposedly uttered praise for the pagan goddesses, which was then abrogated. However, the vast majority of classical and modern scholars reject this incident as historically baseless and theologically impossible. The stronger interpretation is that this verse speaks of a general principle: Satan constantly tries to cast doubts and misinterpretations (`waswasa`) into the hearts of the listeners when a prophet recites, but Allah protects the integrity of His message and makes it clear.

Referenced Timeline: All of Prophetic History.

But Allah abolishes what Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise. (22:52)

• Primary evidence: The textual context is about the struggle between divine truth and satanic falsehood, a theme that runs through the entire Qur’an. The verse addresses the *effect* of revelation on different hearts, a classic Qur’anic theme.
• Classical tafsir: Major exegetes like Ibn Kathir and Al-Qurtubi strongly refute the “Satanic Verses” story. They interpret the verse as referring to Satan’s attempts to whisper doubts to the audience or the prophet’s own internal struggle against worldly thoughts during recitation, all of which are nullified by Allah’s protection (`isma`).

• Location/Context: Makkah
• Primary Actors: All Prophets, Satan, Allah (SWT)
• Function in Narrative: Reassuring the integrity and protection of revelation
• Evidence Level: Medium – The general principle is a core tenet of faith, but its link to a specific unverified historical incident makes the *Asbab al-Nuzul* highly interpretive and debated.

🏡 Verse 22:58-62 — The Migrants’ Reward: A Promise for the Muhajirun

Estimated placement in timeline: Early Medinan — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah shifts back to a clear Medinan context, directly addressing the Muhajirun—those who had migrated (`hajaru`) from Makkah for the sake of Allah. Many had left behind their homes, wealth, and families, and some were subsequently killed in early battles like Badr and Uhud. This verse was revealed as a divine promise and consolation for them. It guarantees that whether they die or are killed in the path of Allah, He will provide them with a “good provision” (Paradise) and will surely admit them to an entrance that will please them. It was a confirmation that their immense sacrifice was not in vain and would be rewarded beyond measure.

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The explicit mention of those who “emigrated in the cause of Allah” (`hajaru fi sabilillah`) is a clear marker of a Medinan context, as this specifically refers to the Muhajirun from Makkah.
• Classical tafsir: Ibn Kathir explains that this promise covers all who leave their homes for Allah’s sake, whether they die in battle, on the road, or in their new home. Their reward for the intention and act of Hijra is guaranteed by Allah.

• Location/Context: Madinah
• Primary Actors: The Muhajirun (migrants)
• Function in Narrative: Consoling and promising reward to those who migrated for Islam
• Evidence Level: High – The direct reference to the Muhajirun provides a clear and unambiguous link to the post-Hijra community in Madinah.

🌍 Verse 22:63-66 — The Signs of Sovereignty: The Green Earth and the Sailing Ship

Estimated placement in timeline: Mixed — Confidence: Medium.

Context & Events (Asbab al-Nuzul): This section returns to the theme of Allah’s signs in nature, a style very common in Meccan surahs. It asks the listener to consider how Allah sends down rain to turn the earth green, how He has subjected the ships to sail the sea by His command, and how He holds the sky from falling. While the style is Meccan, its placement within a Medinan section suggests its function is to remind the new community in Madinah, now concerned with laws and battles, of the foundational source of all power and authority: Allah’s absolute sovereignty (`Mulk`) over the cosmos. It’s a reminder to ground their new societal laws in the greater laws of the universe.

Referenced Timeline: The Continuous Present (Observable natural phenomena).

• Primary evidence: The style is strongly Meccan (focus on `ayat` in nature). However, its placement amidst clearly Medinan verses about migration and community laws suggests a Medinan revelation that uses a Meccan rhetorical style to reinforce a foundational point. This is a key feature of the “mixed” nature of Surah Al-Hajj.
• Classical tafsir: Commentators generally treat this as part of the larger argument for Allah’s absolute power, which underpins His right to legislate, command, and determine the fates of nations.

• Location/Context: Medinah (likely)
• Primary Actors: The Muslim Community
• Function in Narrative: Reinforcing belief in divine sovereignty through natural signs
• Evidence Level: Medium – The dating is based on a synthesis of stylistic (Meccan) and contextual (Medinan) clues, leading to a less certain but plausible conclusion.

📜 Verse 22:67-72 — Every Nation a Rite: The Finality of the Message

Estimated placement in timeline: Early Medinan — Confidence: High.

Context & Events (Asbab al-Nuzul): In Madinah, the Muslims were now in direct, daily contact with a large Jewish community that had its own established religious rites (`mansak`). This sometimes led to disputes and arguments. This verse was revealed to address this situation: “For every nation We have appointed a rite which they perform. So let them not dispute with you over the matter…” It commands the Prophet (ﷺ) to rise above these disputes and simply invite them to the final, universal path. It then returns to the attitude of the polytheists, whose rejection is not based on argument but on visceral hatred, to the point that they almost “assault” the believers when the Qur’an is recited.

Referenced Timeline: Contemporary Madinah & All of Religious History.

• Primary evidence: The mention of “disputes” with other religious communities over rites is a hallmark of the Medinan period, where Muslims, Jews, and pagans coexisted and interacted. The Meccan context was primarily a singular struggle against polytheism.
• Classical tafsir: Al-Tabari explains that this verse commands the Prophet (ﷺ) not to let the arguments of the Jews or polytheists about their own rituals distract him from his primary mission of calling all of them to the pure monotheism of Islam.

• Location/Context: Madinah
• Primary Actors: The Muslim Community, The Jewish Community of Madinah, The Polytheists
• Function in Narrative: Guidance on interfaith dialogue and dealing with opposition
• Evidence Level: High – The social context described—inter-religious debate over rituals—is a defining feature of the Medinan environment.

🦟 Verse 22:73-74 — The Parable of the Fly: The Ultimate Proof of Idols’ Weakness

Estimated placement in timeline: Late Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah presents one of the most powerful and memorable parables in the entire Qur’an. It directly addresses the polytheists of Makkah and their worship of idols. The parable is a challenge: all of their idols combined could never even create a fly. Worse still, if a fly were to snatch something from them (like the food offerings or perfumes they placed on the idols), they would be powerless to retrieve it. The verse concludes with a stunning indictment: “Weak are the pursuer and the pursued!” This was a humiliating and intellectually devastating critique of the core practice of Meccan religious life.

Referenced Timeline: Contemporary Makkah.

O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly… Weak are the pursuer and the pursued. (22:73)

• Primary evidence: The direct, powerful challenge to idolatry using a parable is a classic Meccan rhetorical style. The address “O people” also points towards a Meccan origin. Its placement here may be thematic, to remind the Medinan community of the foolishness of the shirk they had left behind.
• Classical tafsir: Ibn Kathir revels in the power of this parable, explaining that it exposes the ultimate weakness of anything worshipped besides Allah. If they cannot overcome a fly, the weakest of creatures, how could they possibly benefit or harm a human being?

• Location/Context: Makkah (Content/Style)
• Primary Actors: The Polytheists, their idols
• Function in Narrative: A devastating parable against idolatry
• Evidence Level: High (for content) – The style and subject matter are so distinctly Meccan that scholars are confident in its origin, even if its placement is thematic.

✨ Verse 22:75-78 — The Chosen Ones & The Final Call to Strive

Estimated placement in timeline: Early Medinan — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah draws to its grand conclusion. It begins by affirming Allah’s absolute sovereignty in choosing His messengers from both angels and men. This is a final rebuttal to the Quraysh’s objection about a human messenger. Then, it turns to the believers with a powerful, direct address: “O you who have believed, bow and prostrate and worship your Lord and do good that you may succeed.” This is followed by the final, marching orders for the new community in Madinah: “And strive for Allah with the striving due to Him.” It grounds their new identity in the “religion of your father, Abraham,” names them “Muslims,” and establishes their mission: to be witnesses over mankind.

Referenced Timeline: Contemporary Madinah.

And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. He [i.e., Allah] named you “Muslims” before… (22:78)

• Primary evidence: The address “O you who have believed,” the legislative and community-building tone, the comprehensive command to “strive,” and the naming of the community are all definitive markers of a Medinan revelation.
• Classical tafsir: Al-Tabari explains that “strive for Allah with the striving due to Him” means to be sincere in one’s struggle, to expend all of one’s effort for His cause, and to do so in a way that is in accordance with His commands. It is the culmination of the believer’s duties.

• Location/Context: Madinah
• Primary Actors: The Muslim Community (The Ummah)
• Function in Narrative: Grand Conclusion; The commissioning of the Ummah
• Evidence Level: Very High – The combination of the “O you who believe” address, community-building themes, and legislative tone makes its Medinan origin certain.