📖 Verse 27:1-6 — A Message from the All-Wise: The Qur’an’s Divine Source

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah opens, like its predecessor Ash-Shu’ara, with the mysterious letters `Ta, Sin`. It immediately establishes its own identity: “These are the verses of the Qur’an and a clear Book.” In the mid-Meccan period, the central battle was over the nature and source of the revelation. The Quraysh were leveling accusations of poetry, magic, and fabrication. This opening is a direct, authoritative counter-statement. It defines the Qur’an as “guidance and good tidings for the believers” and then, crucially, states that the Prophet (ﷺ) is receiving it “from the presence of One who is All-Wise, All-Knowing.” This frames the entire Surah as a transmission of perfect wisdom and knowledge.

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

Ta, Sin. These are the verses of the Qur’an and a clear Book, A guidance and good tidings for the believers… And indeed, you, [O Muhammad], receive the Qur’an from the presence of One Wise and Knowing. (27:1-2, 6)

• Primary evidence: The assertive opening, defining the nature and source of the Qur’an, is a characteristic feature of the `Tawasin` group of surahs (Ash-Shu’ara, An-Naml, Al-Qasas), all revealed in the mid-Meccan period to address the escalating intellectual challenges from the Quraysh.
• Classical tafsir: Ibn Kathir explains that verse 6 is a direct address to the Prophet (ﷺ) to reassure him and the believers of the unimpeachable, divine source of his message, refuting any claim that it came from a human or jinn source.

• Location/Context: Makkah
• Primary Actors: Allah (SWT), Prophet Muhammad (ﷺ)
• Function in Narrative: Overture; Establishing the divine authority and source of the revelation
• Evidence Level: High – The content and style are a perfect match for the theological debates of the mid-Meccan period.

🔥 Verse 27:7-14 — Musa and the Fire: A Divine Encounter and an Arrogant Rejection

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah immediately begins its prophetic narratives with a concise but powerful account of Musa (Moses). He sees a fire and approaches it to bring warmth and guidance to his family, but is instead called by Allah. The encounter is majestic and awe-inspiring. Musa is then given two great signs—his staff turning into a serpent and his hand shining white—and is sent to Pharaoh. The climax of this short narrative is the reaction of Pharaoh and his people. Despite witnessing these “clear signs,” they reject them, calling it “obvious magic.” The verse diagnoses the root cause of their rejection: “And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness.”

Referenced Timeline: c. 13th Century BCE, Sinai and Egypt.

And they rejected them, while their selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters. (27:14)

• Primary evidence: The theme of arrogant rejection of clear signs despite inner certainty is a precise diagnosis of the psychology of the Meccan leadership as described in the Sira.
• Classical tafsir: Al-Tabari explains that `istiqanat-ha anfusuhum` (their selves were convinced) means they knew with certainty in their hearts that these were signs from God, but their tongues and actions contradicted their inner knowledge due to pride.

• Location/Context: Makkah
• Primary Actors: Prophet Musa (as), Pharaoh and his people
• Function in Narrative: Establishing the pattern of arrogant rejection despite inner conviction
• Evidence Level: High – The psychological diagnosis of the disbelievers is a perfect match for the Meccan context.

👑 Verse 27:15-19 — Sulayman’s Inheritance: The Kingdom of Knowledge and Power

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah now transitions to its central and most detailed story: that of Dawud (David) and Sulayman (Solomon). It begins by stating they were given `ilm` (knowledge), for which they were grateful. Sulayman inherits from Dawud and is granted a magnificent, unprecedented power: command over armies of men, jinn, and birds, and the ability to understand their speech. The first incident demonstrates his character. As his mighty army marches, he overhears an ant warning her colony to take cover. Instead of marching on with pride, Sulayman “smiled, amused at her speech,” and immediately made a prayer of gratitude, asking Allah to keep him thankful and righteous. This was a powerful lesson for the power-obsessed Quraysh.

Referenced Timeline: c. 10th Century BCE, Jerusalem.

And Solomon was David’s heir. He said, “O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty.” (27:16)

• Primary evidence: The theme of contrasting true, God-given, and humble power with the arrogant, worldly power of the polytheists is a central polemical strategy in Meccan surahs.
• Classical tafsir: Ibn Kathir highlights Sulayman’s humility. Despite his vast kingdom, he took the time to listen to an ant and, instead of feeling pride, felt gratitude to Allah for this gift. This is presented as the model behavior for anyone blessed with power.

• Location/Context: Makkah
• Primary Actors: Prophet Sulayman (as), the ant
• Function in Narrative: Modeling the relationship between power, knowledge, and humility
• Evidence Level: High – The story serves as a powerful moral and political parable with direct relevance to the arrogant elite of Makkah.

🐦 Verse 27:20-28 — The Hoopoe’s Report: A Kingdom of Shirk Discovered

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The narrative continues with a famous and beloved episode. Sulayman inspects his army of birds and finds the hoopoe missing. He speaks like a stern commander, threatening punishment unless the bird has a clear excuse. The hoopoe soon returns, not with a trivial excuse, but with incredible news from a distant land: “I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news.” The bird reports finding a mighty queen ruling a prosperous kingdom, but they are misguided: they prostrate to the sun instead of Allah. The hoopoe’s concern is purely theological. Sulayman, acting as a wise leader, decides to verify the report by sending a letter with the hoopoe.

Referenced Timeline: c. 10th Century BCE, Jerusalem and Sheba (Yemen).

[The hoopoe] said, “I have encompassed [in knowledge] that which you have not encompassed… I found her and her people prostrating to the sun instead of Allah…” (27:22-24)

• Primary evidence: The story’s focus on the dawah to Tawhid and the contrast between worldly wealth and spiritual poverty are central Meccan themes.
• Classical tafsir: Al-Qurtubi and others note the incredible zeal of the hoopoe. A small bird was more concerned about shirk being committed on earth than many humans are. Its report is framed as a `hujjah` (argument) against those who see idolatry and are not moved to speak out.

• Location/Context: Makkah
• Primary Actors: Prophet Sulayman (as), the hoopoe
• Function in Narrative: Demonstrating the universal call to Tawhid and a model of wise leadership
• Evidence Level: High – The narrative continues the Surah’s central theme of contrasting true, God-given wisdom with the ignorance of polytheism.

💌 Verse 27:29-35 — The Queen’s Council: A Display of Wisdom and Diplomacy

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The hoopoe delivers Sulayman’s letter to the Queen of Sheba (Bilqis). The letter is a masterpiece of dawah: concise, authoritative, and starting with the `Bismillah`: “Indeed, it is from Solomon, and indeed, it is: ‘In the name of Allah, the Entirely Merciful, the Especially Merciful. Be not haughty with me but come to me in submission [as Muslims].'” Instead of reacting with anger or pride, the Queen demonstrates her wisdom. She gathers her council, presents the “noble letter,” and asks for their advice. Her chiefs offer a militaristic response: “We are men of strength and great military might, but the command is yours, so see what you will command.” The Queen, however, shows greater foresight, noting that kings, when they conquer, bring ruin and humiliation. She opts for a diplomatic solution: sending a gift to test Sulayman’s nature.

Referenced Timeline: c. 10th Century BCE, Sheba (Yemen).

• Primary evidence: The presentation of a wise, non-tyrannical ruler who engages with the prophetic message thoughtfully provides a powerful contrast to the Pharaoh/Quraysh model of arrogant rejection.
• Classical tafsir: Ibn Kathir praises the Queen’s wisdom and intellect. She did not rush to a military response but sought to understand the nature of the man who had sent the letter. Her decision to send a gift was a test to see if he was a worldly king (who would be pleased by wealth) or a prophet of God.

• Location/Context: Makkah
• Primary Actors: The Queen of Sheba, her council
• Function in Narrative: Modeling wise and consultative leadership; A counter-example to tyranny
• Evidence Level: High – The story’s unique portrayal of a wise female ruler serves a clear polemical purpose against the arrogant male leadership of Makkah.

🎁 Verse 27:36-40 — The Rejected Gift & The Miraculous Throne

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Queen’s envoys arrive with her magnificent gift. Sulayman immediately rejects it, passing her test. “Do you provide me with wealth? But what Allah has given me is better than what He has given you.” He makes it clear his mission is not about worldly gain. He then issues an ultimatum: submit, or his invincible armies will come and expel them in humiliation. Before she can even arrive, Sulayman decides to display a greater miracle. He asks his assembly, “Which of you can bring me her throne before they come to me in submission?” An `ifrit` (a powerful jinn) offers to bring it before Sulayman can stand up. But one “who had knowledge of the Scripture” offers to bring it in the “twinkling of an eye.” The throne appears instantly before Sulayman, who, like with the ant, immediately expresses gratitude to Allah, recognizing this as a test of his thankfulness.

Referenced Timeline: c. 10th Century BCE, Jerusalem.

But when he [Solomon] saw it placed before him, he said, “This is from the favor of my Lord to test me whether I will be grateful or ungrateful.” (27:40)

• Primary evidence: The story’s focus on demonstrating the superiority of divinely-granted power and knowledge over worldly power and wealth is a core theme of the Qur’an’s address to the materialistic Meccans.
• Classical tafsir: There is debate over the identity of the one with “knowledge of the Scripture.” Many say it was a righteous man named Asif ibn Barkhiya, who knew the greatest name of Allah (`Ism Allah al-A’zam`), by which he could perform miracles. Others say it was Sulayman himself or an angel. In any case, it represents a power derived from divine knowledge.

• Location/Context: Makkah
• Primary Actors: Prophet Sulayman (as), an `ifrit`, one with divine knowledge
• Function in Narrative: Demonstrating the superiority of spiritual power over material power
• Evidence Level: High – The story is a powerful parable that serves the Surah’s central thematic goals.

💎 Verse 27:41-44 — The Queen’s Arrival: A Submission of the Mind and Heart

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): This is the climax of the story. Sulayman has the Queen’s throne disguised to test her intelligence. When she arrives and is asked, “Is your throne like this?” she gives a brilliant, diplomatic answer: “It is as though it is it.” She neither confirms nor denies, showing her sharp intellect. Then comes the final test. She is asked to enter a grand palace. The floor is made of polished glass laid over water, and she, thinking it is a pool, lifts her garments to cross, exposing her legs. Sulayman informs her it is a smooth pavement of glass. At this moment, faced with a series of miracles that have completely overwhelmed her intellect, her power, and her senses, she makes her final declaration: “My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, the Lord of the worlds.”

Referenced Timeline: c. 10th Century BCE, Jerusalem.

She said, “My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, the Lord of the worlds.” (27:44)

• Primary evidence: The narrative of a powerful ruler submitting to the truth through dawah rather than conquest provides a powerful moral and strategic ideal, contrasting sharply with the tales of destruction that often follow the rejection of a prophet.
• Classical tafsir: Commentators note that her final declaration is perfect. She does not submit *to* Sulayman, but *with* Sulayman *to* Allah, the Lord of the worlds. She understands the call is not to a new king, but to the King of all kings.

• Location/Context: Makkah
• Primary Actors: The Queen of Sheba, Prophet Sulayman (as)
• Function in Narrative: Climax of the story; A model of sincere submission to the truth
• Evidence Level: Very High – The story’s conclusion is the thematic culmination of the entire narrative, serving a clear purpose in the Meccan context.

🐪 Verse 27:45-53 — Salih and Thamud: The Plotters Who Were Out-Plotted

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah now returns to the shorter, cautionary tales. It recounts the story of Salih and his people, Thamud, who split into two disputing factions: believers and disbelievers. The narrative here focuses on a specific detail not highlighted elsewhere: the conspiracy of “nine individuals” in the city who were spreading corruption. They “plotted by night, swearing by Allah, ‘We will surely kill him and his family…'” This was a direct parallel to the secret plots of the Quraysh, who were also conspiring by night to harm or kill the Prophet Muhammad (ﷺ). The verse concludes with a chilling statement of divine justice: “And they planned a plan, and We planned a plan, while they perceived not.”

Referenced Timeline: The Age of Prophets.

And they planned a plan, and We planned a plan, while they perceived not. So look how was the outcome of their plan – that We destroyed them and their people, all of them. (27:50-51)

• Primary evidence: The focus on secret plots and conspiracies against a prophet is a direct reflection of the historical reality of the late Meccan period, where the opposition moved from public debate to covert and violent planning.
• Classical tafsir: Ibn Kathir explains that their plot was to assassinate Salih in the dark of night and then feign ignorance. But Allah destroyed them and their entire nation before their plot could ever come to fruition, making them a lesson for all time.

• Location/Context: Makkah
• Primary Actors: Prophet Salih (as), The nine plotters of Thamud
• Function in Narrative: A warning against conspiracy and a promise of divine protection
• Evidence Level: Very High – The parallel between the ancient plot against Salih and the contemporary plots against Muhammad (ﷺ) is explicit and central to the verse’s purpose.

🏙️ Verse 27:54-58 — Lut and the Rain of Evil: A Warning on Moral Blindness

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The final prophetic story in the Surah is a brief recounting of Lut (Lot) and his people. He confronts them for their practice of approaching men with desire instead of women, accusing them of being an “ignorant people.” Their only response is to say, “Expel the family of Lot from your city. Indeed, they are people who keep themselves pure.” This response is dripping with sarcasm and reveals their complete moral inversion: they see purity as a crime worthy of exile. The story concludes swiftly with the salvation of Lut and his family (except his wife) and the destruction of the people by a “rain”—a rain of stones. The final line, “And evil was the rain of those who were warned,” serves as a grim and final verdict.

Referenced Timeline: The Age of Prophets (contemporary of Ibrahim).

• Primary evidence: This story fits the pattern of the Surah, providing another historical case study of a prophet being rejected and his people being destroyed, reinforcing the central warning to the Quraysh.
• Classical tafsir: Al-Tabari explains that their statement “they are people who keep themselves pure” was not a compliment but a scornful insult, as if to say, “They think they are better than us; let’s get rid of them.”

• Location/Context: Makkah
• Primary Actors: Prophet Lut (as), his people
• Function in Narrative: Warning against moral inversion and societal corruption
• Evidence Level: High – The story serves the Surah’s overarching theme of warning the Quraysh by drawing parallels with the fates of past nations.

⁉️ Verse 27:59-64 — The Five Unanswerable Questions: A Rational Case for Tawhid

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): After the long historical review, the Surah now launches into one of the most powerful rational arguments for Tawhid in the Qur’an. The Prophet (ﷺ) is commanded to say “Praise be to Allah,” and then to pose a series of five unanswerable rhetorical questions to the polytheists. Each question contrasts the power of Allah with the impotence of their idols. 1. Who created the heavens and earth and sends rain? 2. Who made the earth a settlement and placed rivers and mountains? 3. Who responds to the desperate when they call Him? 4. Who guides you in the darkness of land and sea? 5. Who originates creation and then repeats it and provides for you? After each question comes the devastating challenge: “Is there a deity with Allah?” (`A-ilahun ma’ Allah?`).

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

Is He [not best] who responds to the desperate one when he calls upon Him and removes the evil…? Is there a deity with Allah? (27:62)

• Primary evidence: This style of sustained, repetitive rhetorical questioning to prove Tawhid is a sophisticated argumentative form found in the mid-to-late Meccan surahs, reflecting the advanced stage of the theological debate.
• Classical tafsir: Ibn Kathir notes that the polytheists would admit that only Allah did all these things. The question `A-ilahun ma’ Allah?` was therefore a powerful rebuke, exposing the contradiction between their intellectual admission and their ritualistic practice.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Quraysh
• Function in Narrative: A powerful, rational, and systematic proof for Tawhid
• Evidence Level: Very High – This argumentative style is a signature of the Qur’an’s Meccan polemic against shirk.

🔮 Verse 27:65-70 — Knowledge of the Unseen & The Denial of the Hereafter

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The argument now moves to the final frontier of divine sovereignty: knowledge of the unseen (`al-ghayb`). The Prophet (ﷺ) is commanded to declare: “None in the heavens or on earth knows the unseen except Allah.” This was a direct refutation of the claims of the soothsayers (`kahin`) and astrologers who were a major part of the pre-Islamic religious landscape. The Surah then connects this to the greatest unseen reality the Quraysh denied: the Hereafter. It states that their knowledge of the Hereafter has “failed,” that they are in “doubt,” and that they are “blind” to it. Their denial is quoted: “When we are dust, and our fathers, will we really be brought forth?” The Prophet (ﷺ) is told to let them be, to not grieve over their plots, for Allah knows all.

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

• Primary evidence: The refutation of soothsaying and the persistent denial of the Hereafter are both central themes in the Qur’an’s confrontation with the pre-Islamic worldview of Makkah.
• Classical tafsir: Al-Tabari explains that their statement, “our knowledge of the Hereafter has failed,” can be read as a question: “Has our knowledge reached a point where we can understand the Hereafter?” In either case, it reflects their state of confusion and denial.

• Location/Context: Makkah
• Primary Actors: The Quraysh, Soothsayers, Prophet Muhammad (ﷺ)
• Function in Narrative: Asserting Allah’s exclusive knowledge of the unseen; Addressing the denial of the Hereafter
• Evidence Level: High – The content directly addresses and refutes core tenets of the pre-Islamic belief system.

⏰ Verse 27:71-75 — “When is this promise?”: The Impatient Demand

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah now addresses the Quraysh’s favorite taunt: “And they say, ‘When is [the fulfillment of] this promise, if you should be truthful?'” They mockingly demanded that the threatened punishment be brought upon them immediately as proof. The divine response is subtle and ominous: “Say, ‘Perhaps it is close behind you, some of that for which you are impatient.'” This is not a direct answer but a chilling hint that the punishment might be far closer than they think. The passage concludes by reassuring the Prophet (ﷺ) that Allah knows everything they conceal and declare, and that the Qur’an itself is the clarification for the Children of Israel and a guidance and mercy for the believers.

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

• Primary evidence: The specific taunt “Mata hadha al-wa’d” is quoted verbatim in multiple Meccan surahs, confirming it was a common and persistent challenge from the disbelievers.
• Classical tafsir: Ibn Kathir interprets “Perhaps it is close behind you” as a warning that part of the punishment they are asking for is already on its way, hinting at a worldly defeat and punishment before the ultimate punishment of the Hereafter.

• Location/Context: Makkah
• Primary Actors: The Quraysh, Prophet Muhammad (ﷺ)
• Function in Narrative: Responding to the taunt about the timing of punishment
• Evidence Level: High – This is a direct engagement with a documented, recurring challenge from the Prophet’s (ﷺ) opponents.

📜 Verse 27:76-81 — The Qur’an’s Role & The Unhearing Dead

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): These verses serve as a powerful reassurance and a statement of purpose. They declare that “this Qur’an relates to the Children of Israel most of that over which they differ,” positioning it as a final arbiter and clarification of previous revelations. The Prophet (ﷺ) is then commanded to put his trust in Allah and that he is upon “clear truth.” The passage concludes with a powerful metaphor for the spiritual state of the disbelievers: “Indeed, you will not make the dead hear, nor will you make the deaf hear the call when they have turned their backs.” This was to console the Prophet (ﷺ), telling him that his inability to guide them was not his failure, but a result of their own spiritual death.

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

• Primary evidence: The theme of consoling the Prophet and explaining the nature of his opponents’ disbelief is a central function of Meccan revelation. The metaphor of the spiritually dead is used in several places to this effect.
• Classical tafsir: Al-Qurtubi explains that just as one cannot make a physically dead person hear, one cannot make a person whose heart has been sealed by arrogance and denial truly hear and accept the guidance. The responsibility of the warner ends at the clear delivery of the message.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Quraysh
• Function in Narrative: Consoling the Prophet and defining the limits of his responsibility
• Evidence Level: High – The content is a direct spiritual and psychological support for the Prophet in the face of the specific challenges he faced in Makkah.

🐾 Verse 27:82-88 — The Beast of the Earth & The Terror of the Trumpet

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah now moves into its final eschatological section, describing the signs of the Last Day. It speaks of a time “when the word of judgment falls upon them,” and Allah will bring forth from the earth a `Dabbah` (a beast or creature) that will speak to people, testifying that they did not have faith in God’s signs. This is one of the major signs of the Hour. The scene then shifts to the Day of Judgment itself: the blowing of the Trumpet, which will terrify everyone in the heavens and the earth, and the gathering of all humanity. The mountains, which seem so firm, will be seen “passing as the passing of clouds.”

Referenced Timeline: Eschatological Time (The End of Days).

And on the Day the Trumpet is blown, and those within the heavens and those on earth are terrified… And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. [It is] the work of Allah, who perfected all things. (27:87-88)

• Primary evidence: The description of the major signs of the Hour and the events of the Day of Judgment are a core component of the Qur’an’s Meccan message, intended to instill belief in the Hereafter.
• Classical tafsir: Commentators like Ibn Kathir link the `Dabbah` to various hadiths that describe it as a sign that will appear near the end of time, marking the final separation between believers and disbelievers. The moving mountains are a sign of the sheer power and terror of that Day.

• Location/Context: Makkah
• Primary Actors: The Beast of the Earth, All of Creation
• Function in Narrative: Describing the major signs and events of the Last Day
• Evidence Level: High – This is classic Qur’anic eschatology, a central theme of the Meccan period.

⚖️ Verse 27:89-93 — The Final Accounting & The Prophet’s Submission

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah concludes with the final outcome of the Day of Judgment. The principle is simple: “Whoever comes [on that Day] with a good deed will have better than it, and they, from the terror of that Day, will be safe.” In contrast, “whoever comes with an evil deed, their faces will be cast into the Fire.” This is the ultimate consequence of the choices debated throughout the Surah. The final three verses are a powerful, first-person declaration commanded to the Prophet (ﷺ). He is to state his personal mission: “I have only been commanded to worship the Lord of this city [Makkah]… and I have been commanded to be of the Muslims.” He is to recite the Qur’an, and his responsibility ends there. The Surah ends with a final call to praise Allah, who will show His signs, which they will recognize.

Referenced Timeline: Eschatological Time & Contemporary Makkah.

Say, “I have only been commanded to worship the Lord of this city [Makkah], who has made it sacred and to whom belongs all things. And I am commanded to be of those who submit [in Islam].” (27:91)

• Primary evidence: The conclusion, which summarizes the Prophet’s core mission and ends with praise to Allah, is a common and powerful structure for Meccan surahs. The specific reference to Makkah roots it firmly in that context.
• Classical tafsir: Al-Tabari explains that this final declaration is the essence of the entire dawah. After all the proofs and stories, the matter boils down to a simple, personal choice: to submit to the Lord of all things, who is also specifically the Lord of the city they hold sacred.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Quraysh
• Function in Narrative: Grand conclusion; Summarizing the final choice and the Prophet’s personal mission
• Evidence Level: Very High – The content provides a perfect thematic and contextual conclusion to the arguments presented throughout the Surah.