📜 Verse 24:1-3 — The Uncompromising Decree: Legislating for a Moral Society

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

Context & Events (Asbab al-Nuzul): The Surah opens with an incredibly powerful and unique declaration: “[This is] a surah which We have sent down and made obligatory and in which We have sent down clear verses…” This introduction signals that what follows is not just guidance, but binding divine law (`fard`). The first of these laws is the punishment for `zina` (unlawful sexual intercourse): one hundred lashes for the unmarried man and woman, to be carried out publicly. This was revealed in Madinah, a society in formation, where clear legal and moral boundaries were essential to distinguish the new Muslim community from the more permissive pre-Islamic culture and to protect the sanctity of the family unit.

Referenced Timeline: Contemporary Madinah (7th Century CE) – This is a direct legal ruling for the Muslim community.

[This is] a surah which We have sent down and made obligatory… The [unmarried] woman or [unmarried] man found guilty of sexual intercourse – lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah… (24:1, 2)

• Primary evidence: The legislative (`fiqh`) nature of these verses is a definitive marker of a Medinan revelation. Meccan surahs focus on creed and belief, while Medinan surahs build the legal and social framework of the Ummah.
• Classical tafsir: Scholars like Al-Qurtubi dedicate extensive sections to the legal implications of these verses, discussing the conditions for proof (four witnesses), the status of the married vs. unmarried adulterer (the latter’s punishment of stoning being established in the Sunnah), and the wisdom of the punishment as a deterrent.

• Location/Context: Madinah
• Primary Actors: The Muslim Community, Judges
• Function in Narrative: Establishing foundational legal punishments for sexual immorality
• Evidence Level: Very High – The legislative content is unambiguously Medinan, marking the establishment of the Islamic state’s legal code.

🗣️ Verse 24:4-5 — Guarding Honor: The Law Against Slander (Key Event)

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

Context & Events (Asbab al-Nuzul): This verse is the crucial legal prelude to the main event of the Surah. It establishes the severe punishment for `qadhf`—falsely accusing a chaste woman of `zina` without producing four witnesses. The punishment is threefold: eighty lashes, their testimony is to be rejected forever, and they are legally declared corrupt (`fasiqun`). This law was revealed to protect personal honor and to stop the rampant spread of rumors and slander, which could destroy lives and families. It directly set the stage for the “Affair of the Lie,” as it established the incredibly high burden of proof required to make such an accusation, a burden the slanderers of Aisha (ra) would spectacularly fail to meet.

Referenced Timeline: Contemporary Madinah (7th Century CE) – A direct legal ruling.

And those who accuse chaste women and then do not produce four witnesses – lash them with eighty lashes and do not accept from them testimony ever after. And it is those who are the defiantly disobedient. (24:4)

• Primary evidence: This law is a direct response to the social dynamics of Madinah, particularly the tactics of the hypocrites. It is a sophisticated piece of social legislation, a hallmark of the Medinan period.
• Classical tafsir: All tafsirs link this verse directly to the verses of `Al-Ifk` that follow. They explain that this law was revealed to show the gravity of the sin the slanderers were about to commit and to establish the legal standard by which they would be judged.

• Location/Context: Madinah
• Primary Actors: The Muslim Community, The legal system
• Function in Narrative: Establishing the law against slander; Prelude to the Affair of the Lie
• Evidence Level: Very High – The legal content and its direct relevance to the central theme of the Surah firmly place it in the Medinan context.

⚖️ Verse 24:6-10 — The Spousal Accusation: The Law of Li’an

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

Context & Events (Asbab al-Nuzul): This section provides a specific legal exception to the “four witnesses” rule. What if a husband accuses his own wife but has no witnesses other than himself? This situation arose in Madinah when a companion, Hilal ibn Umayyah, accused his wife of adultery. The Prophet (ﷺ) was distressed, as applying the previous rule would mean either punishing Hilal for slander or letting a potential crime go unaddressed. These verses were revealed to resolve this dilemma, establishing the unique legal process of `li’an` (mutual imprecation). The husband testifies four times under oath that he is truthful and invokes God’s curse on himself if he is lying. The wife can then avert the punishment by testifying four times that he is lying and invoking God’s wrath on herself if he is truthful. This dissolves the marriage and settles the matter before God.

Referenced Timeline: Contemporary Madinah (7th Century CE) – A specific legal case.

• Primary evidence: The Sira and Hadith collections (like Sahih al-Bukhari) contain detailed accounts of the case of Hilal ibn Umayyah, explicitly identifying it as the direct cause for the revelation of these verses.
• Classical tafsir: Tafsirs like Ibn Kathir narrate the story in detail, showing how the Prophet (ﷺ) waited for revelation to adjudicate the case and then immediately applied the law of `li’an` upon its revelation, setting a clear legal precedent.

• Location/Context: Madinah
• Primary Actors: Prophet Muhammad (ﷺ), Hilal ibn Umayyah and his wife
• Function in Narrative: Establishing a specific legal procedure for spousal accusations (`li’an`)
• Evidence Level: Very High – Grounded in multiple, specific, and authentic Asbab al-Nuzul narrations in the primary hadith collections.

💔 Verse 24:11-16 — The Affair of the Lie (Al-Ifk): The Anatomy of a Slander

Estimated placement in timeline: Mid-Medinan (5 AH) — Confidence: Very High.

Context & Events (Asbab al-Nuzul): This is the historical and emotional heart of the Surah. On the return from the expedition against Banu al-Mustaliq, the Prophet’s (ﷺ) wife Aisha (ra) was accidentally left behind and was escorted back to Madinah by a young companion, Safwan ibn al-Mu’attal. The leader of the hypocrites, Abdullah ibn Ubayy, seized this opportunity to start a vicious rumor, accusing them of impropriety. The slander spread like wildfire, even being repeated by some sincere but careless Muslims. For a month, the city of Madinah was in turmoil, the Prophet (ﷺ) was deeply grieved, and Aisha (ra) was devastated. Revelation ceased during this period, adding to the distress. These verses then came down as a direct, powerful vindication, exposing the lie and rebuking the community for its role in spreading it.

Referenced Timeline: Contemporary Madinah (The Affair of the Lie, 5 AH).

Indeed, those who came with the lie are a group among you. Do not think it bad for you; rather, it is good for you. For every person among them is what [punishment] he has earned from the sin… (24:11)

• Primary evidence: The story of `Al-Ifk` is one of the most extensively documented events in the Sira and Hadith. Aisha (ra) herself narrated the entire ordeal in detail, and her narration in Sahih al-Bukhari provides the definitive, first-hand context for these verses.
• Classical tafsir: All tafsirs unanimously agree that these verses (from 11 to 26) were revealed specifically about the slander against Aisha (ra). They detail the roles of the key players, including the hypocrite Abdullah ibn Ubayy and the believers who were later punished for their involvement.

• Location/Context: Madinah
• Primary Actors: Aisha (ra), Prophet Muhammad (ﷺ), Safwan ibn al-Mu’attal, Abdullah ibn Ubayy, The Muslim Community
• Function in Narrative: Addressing a major internal crisis; Vindicating Aisha (ra); Legislating against slander
• Evidence Level: Very High – Directly and unanimously linked to a major, well-documented historical event by the highest authorities, including the victim herself.

📜 Verse 24:17-22 — The Divine Admonition & The Test of Forgiveness

Estimated placement in timeline: Mid-Medinan (5 AH) — Confidence: Very High.

Context & Events (Asbab al-Nuzul): The divine commentary on the slander continues. Allah explicitly admonishes the believers: “Allah warns you against returning to the likes of this ever, if you are believers.” This shows the gravity of the sin in God’s eyes. The passage then moves to a specific, poignant historical moment. One of the believers who had spread the rumor was Mistah ibn Uthatha, a poor relative of Abu Bakr as-Siddiq (Aisha’s father), whom Abu Bakr had been financially supporting. In his anger and grief, Abu Bakr swore an oath that he would never again give charity to Mistah. In response, verse 22 was revealed: “And let not those of virtue among you and wealth swear not to give to their relatives… but let them pardon and overlook. Would you not like that Allah should forgive you?”

Referenced Timeline: Contemporary Madinah (The aftermath of the `Ifk`).

Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful. (24:22)

• Primary evidence: This specific incident involving Abu Bakr and Mistah is part of Aisha’s (ra) detailed narration of the `Ifk` and is recorded in all major Sira and Tafsir works as the direct context for verse 22.
• Classical tafsir: Ibn Kathir highlights the nobility of Abu Bakr’s character, as he was known for his generosity and forgiveness. This verse called upon the best of his nature, and his immediate compliance set the standard for all believers.

• Location/Context: Madinah
• Primary Actors: Abu Bakr as-Siddiq (ra), Mistah ibn Uthatha, Allah (SWT)
• Function in Narrative: Teaching forgiveness and rising above personal grievance
• Evidence Level: Very High – Linked to a specific, named individual and event within the larger, authenticated `Ifk` narrative.

⚖️ Verse 24:23-26 — The Divine Curse & The Final Verdict

Estimated placement in timeline: Mid-Medinan (5 AH) — Confidence: Very High.

Context & Events (Asbab al-Nuzul): These verses deliver the final, terrifying verdict on those who initiate and persist in slandering chaste, believing women. “Indeed, those who [falsely] accuse chaste, unaware, believing women are cursed in this world and the Hereafter, and for them is a great punishment.” This is a specific curse directed at the ringleaders of the slander campaign, most notably Abdullah ibn Ubayy. The passage concludes with a powerful statement of divine justice and compatibility: “Vile women are for vile men, and vile men are for vile women. And good women are for good men, and good men are for good women; those [the good] are innocent of what they say…” This was the final, definitive seal on Aisha’s (ra) innocence, linking her goodness to the goodness of her husband, the Prophet (ﷺ).

Referenced Timeline: Contemporary Madinah & The Hereafter.

• Primary evidence: These verses form the concluding part of the `Ifk` narrative, providing the final theological verdict and punishment for the crime. Their content is inseparable from the preceding verses.
• Classical tafsir: Al-Tabari explains that “those are innocent of what they say” is a direct divine testimony (`shahadah`) from Allah of the purity of Aisha and Safwan, after which no believer could ever harbor a shred of doubt.

• Location/Context: Madinah
• Primary Actors: The Slanderers (esp. Abdullah ibn Ubayy), Aisha (ra), Prophet Muhammad (ﷺ)
• Function in Narrative: Concluding the `Ifk` narrative with a final condemnation and vindication
• Evidence Level: Very High – As the conclusion of the `Ifk` passage, its context is certain and directly tied to the preceding verses.

🚪 Verse 24:27-29 — The Etiquette of Entry: Legislating for Privacy

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

Context & Events (Asbab al-Nuzul): Moving from the public crisis of slander to its root cause—the violation of privacy and the spread of information—these verses establish crucial social etiquette. “O you who have believed, do not enter houses other than your own until you announce your presence and greet their inhabitants.” This was a major cultural reform. In pre-Islamic times, and even in early Madinah, it was common for people to enter homes unannounced. This law established the sanctity of the private home. It taught that privacy is a fundamental right and that seeking permission before entering is a mandatory act of faith, not just a matter of politeness.

Referenced Timeline: Contemporary Madinah (7th Century CE) – A direct social legislation.

• Primary evidence: The legislative nature and the focus on building a cohesive, respectful society are clear markers of Medinan revelation. Sira reports mention incidents of companions entering without permission as the direct cause for this revelation.
• Classical tafsir: As-Suyuti narrates a story of a woman from the Ansar who complained to the Prophet (ﷺ) about people entering her home at inconvenient times, prompting this revelation. This provides a specific social problem that the verse came to solve.

• Location/Context: Madinah
• Primary Actors: The Muslim Community
• Function in Narrative: Establishing the social law of seeking permission to enter homes
• Evidence Level: High – Supported by strong thematic links to the Surah’s purpose and specific Asbab al-Nuzul reports.

👀 Verse 24:30-31 — Lowering the Gaze: The Law of Modesty for Men and Women

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

Context & Events (Asbab al-Nuzul): Continuing the theme of social purity, these verses establish the foundational principles of `hijab` and modesty. Significantly, the command begins with men: “Tell the believing men to reduce [some] of their vision and guard their private parts.” This establishes that modesty is a mutual responsibility. The next verse then gives a more detailed command to women, telling them to do the same and “not expose their adornment (`zinah`)” except what is apparent, and to “wrap [a portion of] their headcovers (`khumur`) over their chests.” This was a direct reform of the pre-Islamic practice where women’s headcovers were often worn loosely, leaving the neck and chest exposed.

Referenced Timeline: Contemporary Madinah (7th Century CE) – Social and legal legislation.

And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests… (24:31)

• Primary evidence: The detailed social legislation is clearly Medinan. The verse addresses the specific dress practices of Arab women at the time and modifies them, which shows a direct engagement with the contemporary social context.
• Classical tafsir: Ibn Kathir and others explain that this verse abrogated the `jahiliyyah` style of wearing the headcover. They provide details on the exceptions listed (i.e., to whom a woman can show her adornment), which are all close, unmarriageable male relatives (`mahram`), establishing the legal framework for female social interaction.

• Location/Context: Madinah
• Primary Actors: Believing men and women
• Function in Narrative: Legislating the principles of modesty (`hijab`) and lowering the gaze
• Evidence Level: High – The legal content and its modification of existing social norms are definitive characteristics of Medinan revelation.

💍 Verse 24:32-34 — Facilitating Marriage & The Path to Purity

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

Context & Events (Asbab al-Nuzul): After legislating against illicit sex and commanding modesty, the Surah now provides the positive, practical solution: facilitating marriage. The community is commanded: “And marry the unmarried among you…” This frames marriage not just as a personal matter, but as a communal responsibility. It addresses the fear of poverty being a barrier to marriage, with a beautiful promise: “If they should be poor, Allah will enrich them from His bounty.” For those who cannot find the means to marry, the command is to remain chaste until Allah provides for them. The passage also touches upon the treatment of slaves, encouraging the writing of a contract of emancipation (`kitabah`) if they seek it.

Referenced Timeline: Contemporary Madinah (7th Century CE) – Social legislation.

• Primary evidence: The focus on social engineering—encouraging marriage, dealing with poverty, and legislating for slaves—is a core function of the Medinan surahs in building a just and functional society.
• Classical tafsir: Commentators like Al-Tabari emphasize that the command to “marry the unmarried” is an address to the entire community, including guardians and leaders, to take an active role in helping single people get married, thereby protecting the society’s moral fabric.

• Location/Context: Madinah
• Primary Actors: The Muslim Community
• Function in Narrative: Providing the positive social solution to immorality by facilitating marriage
• Evidence Level: High – The content is clearly socio-legal, addressing the practical needs of the developing Medinan state.

💡 Verse 24:35 — Ayat an-Nur: The Parable of Divine Light (Narrative Anchor)

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

Context & Events (Asbab al-Nuzul): This is the central verse of the Surah and one of the most famous and mystically profound verses in the entire Qur’an. After dozens of verses legislating for social “light”—purity, clarity, and truth—the Surah now pivots to the source of all light: Allah Himself. “Allah is the Light of the heavens and the earth.” The verse then gives the beautiful and complex parable of His light being like a niche wherein is a lamp, the lamp in a glass, the glass like a brilliant star, lit from a blessed olive tree that is neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. This verse came down in the Medinan period to provide a deep, metaphysical anchor for the community’s new legal and social structure. It explained the “why” behind the “what”: all these laws are designed to make the believer’s heart a receptacle for this divine light.

Referenced Timeline: Metaphysical Time / The Continuous Present.

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star… Light upon light. Allah guides to His light whom He wills. (24:35)

• Primary evidence: The profound metaphysical and symbolic nature of this verse, while timeless, is placed here to provide the theological culmination of the preceding legal verses. This transition from law to spirituality is a sophisticated feature of Medinan surahs.
• Classical tafsir: This verse has an immense legacy in Islamic thought. Exegetes like Al-Ghazali and Ibn Qayyim wrote extensively on it. They generally concur that the parable is a metaphor for the state of the believer’s heart when it is illuminated by the light of faith and the Qur’an, protected by purity and sincerity.

• Location/Context: Madinah
• Primary Actors: Allah (SWT) (as The Light), The Believer’s Heart
• Function in Narrative: The theological and spiritual centerpiece of the Surah
• Evidence Level: High – Its placement after a long section of Medinan law gives it a clear function as the spiritual explanation for that law, confirming its Medinan context.

🕌 Verse 24:36-38 — The People of Light: Houses of Worship

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

Context & Events (Asbab al-Nuzul): Immediately after the parable of the Light, this verse answers the question: “Where is this light found?” The answer: “In houses which Allah has ordered to be raised and that His name be mentioned therein…” This refers to the mosques, the new spiritual centers of the Medinan community. The verse then describes the people found in these mosques: men whom “neither commerce nor sale distracts from the remembrance of Allah.” This was a direct description of the dedicated companions of the Prophet (ﷺ) and a subtle critique of the worldly preoccupations of others, including the hypocrites and the market-focused culture they had left behind in Makkah.

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

• Primary evidence: The central role of the mosque as the institution of the new community is a uniquely Medinan phenomenon. This verse, describing the function and people of the mosque, clearly belongs to this period of community-building.
• Classical tafsir: Commentators explain that these verses are a praise for the people of the mosques, particularly the companions who would leave their market stalls and farms the moment the call to prayer was made, demonstrating their priorities.

• Location/Context: Madinah
• Primary Actors: The Companions, The people of the Mosques
• Function in Narrative: Identifying the location and people who embody the Divine Light
• Evidence Level: High – The focus on the institution of the mosque is a clear and certain indicator of a Medinan context.

🌫️ Verse 24:39-40 — The Parable of Darkness: Deeds Like a Mirage

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

Context & Events (Asbab al-Nuzul): After describing the light of faith, the Surah presents the powerful counter-parable: the state of the disbeliever. Their deeds are compared to two layers of darkness. First, a mirage in a desert (`sarab biqi’ah`). The thirsty traveler thinks it is water, but upon reaching it, finds nothing. This represents the worldly deeds of a disbeliever (like charity or keeping promises) which seem good but, lacking the foundation of faith, are found to be worthless on the Day of Judgment. The second layer is “darknesses within a deep sea,” covered by waves, upon which are more waves, topped by clouds. “Darknesses, one above another.” This represents the inner state of disbelief—layers of ignorance, arrogance, and misguidance that completely block out the divine light.

Referenced Timeline: The Continuous Present (a parable for the state of disbelief).

• Primary evidence: The sophisticated, layered parables and the engagement with the psychology of disbelief and hypocrisy are characteristic of the Medinan period, where the community had to contend with these complex social realities.
• Classical tafsir: Al-Tabari explains the mirage as representing the disbeliever who thinks he has done good deeds that will save him, but on Judgment Day, he finds his record empty because the deeds lacked the prerequisite of faith. The darkness represents the compounded ignorance in the heart of the disbeliever.

• Location/Context: Madinah
• Primary Actors: The Disbelievers, The Hypocrites
• Function in Narrative: A powerful parable contrasting the state of disbelief with the light of faith
• Evidence Level: High – The direct contrast with the Verse of Light and the relevance to the problem of hypocrisy strongly suggest a Medinan context.

☁️ Verse 24:41-46 — The Symphony of Creation: Signs of an All-Knowing God

Estimated placement in timeline: Mid-Medinan Period — Confidence: Medium.

Context & Events (Asbab al-Nuzul): The Surah now reinforces the theme of Allah’s light and power by pointing to His signs in the natural world. This section has a very Meccan *feel* but serves a Medinan purpose. It describes the universal `tasbih` (glorification) of everything in the heavens and earth, the flight of birds, the formation of clouds, lightning, and hail, the alternation of night and day, and the creation of every animal from water. After the complex laws and parables, this section serves as a return to the foundational proofs of God’s existence and sovereignty, reminding the Medinan community of the ultimate source of the legislation they are receiving.

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

• Primary evidence: The rhetorical style is strongly reminiscent of Meccan surahs that use cosmological signs as proofs. However, its placement deep within a Medinan surah suggests it was revealed in Madinah to serve a specific contextual purpose: reinforcing `iman` after a long discussion of `fiqh` and social issues.
• Classical tafsir: Commentators view this section as a return to the foundational proofs of Tawhid. After discussing the light of faith, Allah now shows how the entire universe is a manifestation of His power and precision, which are other forms of His light.

• Location/Context: Madinah (likely placement) / Makkah (style)
• Primary Actors: Allah (as Creator), All of Creation
• Function in Narrative: Reinforcing Tawhid through cosmological signs
• Evidence Level: Medium – The dating is based on a synthesis of stylistic (Meccan) and contextual (Medinan) clues, reflecting the unique composite nature of Surah an-Nur.

⚖️ Verse 24:47-52 — The Hypocrites’ Courtroom: The Test of Submission

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

Context & Events (Asbab al-Nuzul): The Surah now returns to a sharp critique of the hypocrites (`munafiqun`) in Madinah. It describes their behavior perfectly: they say with their tongues, “We believe in Allah and the Messenger, and we obey,” but when they are called to the Prophet (ﷺ) to judge between them in a dispute, a faction of them turns away. They are happy to accept his judgment when it is in their favor, but reject it when it is against them. This was a major internal challenge in Madinah. The hypocrites wanted the benefits of being part of the Muslim community without the responsibility of submitting to its divine authority. This passage contrasts their behavior with that of the true believers, whose only response when called to judgment is “We hear, and we obey.”

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

But the only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear, and we obey.” And it is those who are the successful. (24:51)

• Primary evidence: The focus on the hypocrites (`munafiqun`) and their specific behavior in legal disputes is a definitive marker of a Medinan surah. The hypocrite faction was a major political and social force only in Madinah.
• Classical tafsir: As-Suyuti and others narrate specific incidents of hypocrites refusing to take their disputes to the Prophet (ﷺ) and preferring the judgment of pre-Islamic (`jahiliyyah`) arbiters, which served as the direct context for this revelation.

• Location/Context: Madinah
• Primary Actors: The Hypocrites, The Believers, Prophet Muhammad (ﷺ) (as judge)
• Function in Narrative: Exposing the hypocrisy of selective obedience and establishing the authority of the Prophet’s judgment
• Evidence Level: Very High – Supported by the unique social context of Madinah and specific Asbab al-Nuzul reports.

🤝 Verse 24:53-57 — Empty Oaths and The Promise of Succession

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

Context & Events (Asbab al-Nuzul): The critique of the hypocrites continues. They would swear their most solemn oaths to the Prophet (ﷺ) that if he commanded them to march out to battle, they would obey. Allah exposes their insincerity: “Do not swear. [Such] obedience is known.” Their actions belied their dramatic words. The passage then pivots to one of the most important promises given to the Muslim community in the Qur’an: “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth…” This was a monumental promise of future political authority and security, revealed at a time when the Muslims were still vulnerable and surrounded by enemies.

Referenced Timeline: Contemporary Madinah & The Future.

Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them… (24:55)

• Primary evidence: The promise of `istikhlaf` (succession in the land) is a distinctly Medinan theme, reflecting the community’s transition into a political entity. The critique of hypocrites who make false oaths of loyalty is also specific to the Medinan context.
• Classical tafsir: Commentators view this verse as a major glad tiding (`bushra`) to the Muslim Ummah. Al-Tabari links it to the fulfillment seen during the time of the Rightly Guided Caliphs, when the Muslim community achieved the security and authority promised in the verse.

• Location/Context: Madinah
• Primary Actors: The Hypocrites, The Believers
• Function in Narrative: Exposing false loyalty and giving a divine promise of victory and succession
• Evidence Level: High – The content directly addresses the political and social aspirations of the Medinan community and contrasts them with the internal threat of hypocrisy.

👨‍👩‍👧‍👦 Verse 24:58-61 — Privacy within the Home: The Three Times of Undress

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

Context & Events (Asbab al-Nuzul): The Surah now returns to the theme of privacy, but this time focusing on etiquette *within* the family home. The verses establish a specific rule: young children and slaves must seek permission before entering the private rooms of their parents/masters at three specific times: before the Fajr prayer, at midday when people remove their outer garments for a siesta, and after the Isha prayer. These are the “three times of privacy” (`thalathu ‘awrat`). This legislation was a further step in cultivating modesty and personal space even within the intimate family setting. Sira reports mention that this was revealed after a companion felt uncomfortable when his young servant entered his room at an inconvenient time.

Referenced Timeline: Contemporary Madinah (7th Century CE) – A specific social legislation.

• Primary evidence: This detailed, specific social ruling is a clear example of Medinan legislation, addressing the day-to-day life of the community. Asbab al-Nuzul reports link it to specific incidents that arose as the community developed.
• Classical tafsir: Ibn Kathir and others narrate the story of Asma bint Marthad, whose servant entered at an inopportune moment, as the context for this verse. This shows the Qur’an responding directly to the lived realities and social needs of the believers.

• Location/Context: Madinah
• Primary Actors: The Muslim Family (Parents, children, servants)
• Function in Narrative: Legislating for privacy and etiquette within the family home
• Evidence Level: High – The specificity of the law and the supporting Asbab al-Nuzul reports provide a clear context.

👑 Verse 24:62-64 — The Collective Matter: The Final Word on Obedience

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

Context & Events (Asbab al-Nuzul): The Surah concludes with a final, powerful statement on the authority of the Prophet (ﷺ) and the nature of the community. It defines true believers as those who, when they are with the Prophet for a “collective matter” (`amrin jami’in`), do not leave until they have asked his permission. This verse is often linked to the time of the Battle of the Trench (5 AH), when the hypocrites would sneak away from their duties (like digging the trench) without permission. The Surah ends by warning those who disobey the Prophet’s command of a severe trial or punishment, and a final, majestic declaration of Allah’s absolute knowledge and sovereignty over all things.

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

The believers are only those who have believed in Allah and His Messenger and, when they are [together] with him on a collective matter, do not depart until they have asked his permission… (24:62)

• Primary evidence: The concept of a “collective matter” and the critique of those who “slip away” (`yatasallaluna`) is directly tied to the political and military realities of the Medinan state, particularly during major events like the Battle of the Trench.
• Classical tafsir: Tafsirs confirm that this verse was revealed to censure the hypocrites who would desert the Prophet (ﷺ) during times of difficulty, while praising the believers who showed steadfastness and sought permission before attending to their personal needs.

• Location/Context: Madinah
• Primary Actors: The Believers, The Hypocrites, Prophet Muhammad (ﷺ) (as leader)
• Function in Narrative: Grand conclusion; Establishing the principle of collective discipline and obedience to leadership
• Evidence Level: Very High – The content is a direct commentary on the political and military discipline required for the survival and success of the Medinan state.