📖 Verse 28:1-3 — The Clear Book & A Story of Truth

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

Context & Events (Asbab al-Nuzul): This Surah was revealed when the Muslim community in Makkah was at its weakest and the Quraysh were at their most arrogant. The Prophet (ﷺ) had lost his protectors, Khadijah (ra) and Abu Talib, and the persecution was relentless. The opening verses, beginning with the mysterious letters `Ta, Sin, Mim`, immediately establish the divine authority and clarity of the revelation. The declaration “We recite to you from the news of Moses and Pharaoh in truth” serves as a powerful framing device. It tells the oppressed Muslims that the story they are about to hear is not a mere fairytale, but a divinely-narrated historical account (`bil-haqq`) with profound relevance for their own situation.

Referenced Timeline: Contemporary Makkah (7th Century CE). The verses are introducing the revelation to its immediate audience.

• Primary evidence: The style of opening with `Huroof Muqatta’at` (disconnected letters) and immediately affirming the Book’s divine nature is characteristic of this group of Meccan surahs (the `Tawasin` group).
• Classical tafsir: Al-Tabari emphasizes that `bil-haqq` (in truth) means the story is recounted exactly as it happened, free from the distortions and legends that may have entered other traditions, establishing the Qur’an as the ultimate historical and moral criterion.

• Location/Context: Makkah
• Primary Actors: Allah (SWT), Prophet Muhammad (ﷺ), The Believers
• Function in Narrative: Overture; Framing the subsequent narrative as divine, true, and relevant
• Evidence Level: High – The style and thematic purpose are a perfect match for the mid-to-late Meccan period.

🏛️ Verse 28:4-6 — Tyranny and the Promise: The Divine Law of History

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

Context & Events (Asbab al-Nuzul): Before the story of Musa even begins, the Surah lays out the political situation and the divine law (`sunnatullah`) that governs it. It describes Pharaoh’s tyranny in Egypt: he exalted himself, divided his people into factions, and oppressed a group of them (the Israelites), slaughtering their sons. This was a direct parallel to the arrogance of the Quraysh and their persecution of the “weak” (`mustad’afin`) Muslims. Then, the verse declares Allah’s will: “And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors.” This was the central, electrifying promise of the Surah, revealed to a seemingly powerless community in Makkah.

Referenced Timeline: c. 13th Century BCE, Egypt (the context) & The Continuous Present (the divine principle).

And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors. (28:5)

• Primary evidence: The theme of the oppressed inheriting the earth is a powerful message of hope that becomes prominent in the later, more difficult years of the Meccan period.
• Classical tafsir: Ibn Kathir explicitly connects this promise to the Muslim Ummah, stating that just as Allah delivered the Israelites and gave them dominion, He would do the same for the followers of Muhammad (ﷺ), who were also oppressed and driven from their homes.

• Location/Context: Makkah
• Primary Actors: Pharaoh, The Israelites, The Oppressed Muslims (as the audience)
• Function in Narrative: Establishing the core theme: the divine promise of victory to the oppressed
• Evidence Level: Very High – The parallel between the Israelites and the early Muslims is the central hermeneutical key to the Surah, as agreed upon by all commentators.

🛶 Verse 28:7-9 — A Mother’s Heart & God’s Plan: The Ark in the River

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

Context & Events (Asbab al-Nuzul): The story begins, demonstrating the divine plan in action. Allah inspires (`awhayna`) the mother of Musa to do something that seems counter-intuitive and terrifying: place her infant son in a basket and cast him into the river. This act of pure faith is accompanied by a divine promise: “Indeed, We will return him to you and will make him [one] of the messengers.” The narrative then shows the absurdity of Pharaoh’s plan versus God’s plan. The very enemy who was trying to kill all male infants ends up picking the most important one out of the river, with his wife convincing him to adopt the child “as a comfort to our eyes.”

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

• Primary evidence: The focus on divine providence (`qadr`) and the reassurance that God is in control even when events seem chaotic was a critical message for the morale of the persecuted Muslim community.
• Classical tafsir: Al-Qurtubi emphasizes the dual promise given to Musa’s mother: the immediate, worldly promise of his return, and the long-term, spiritual promise of his prophethood. This shows that Allah’s mercy encompasses both this life and the next.

• Location/Context: Makkah
• Primary Actors: Musa’s mother, Baby Musa, Pharaoh’s family
• Function in Narrative: Demonstrating divine planning and the power of a mother’s faith
• Evidence Level: High – The narrative’s focus on hope in a seemingly hopeless situation is a perfect thematic fit for the late Meccan period.

🤱 Verse 28:10-13 — The Return: A Promise Fulfilled

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

Context & Events (Asbab al-Nuzul): The narrative continues, focusing on the anguish of Musa’s mother, whose heart became “empty.” Allah strengthened her heart to keep her faith. She sends Musa’s sister to follow the basket from a distance. In Pharaoh’s palace, the baby refuses to nurse from any of the Egyptian wet nurses. At this moment, his sister cleverly steps forward and suggests, “Shall I direct you to a household who will rear him for you and be sincere to him?” They agree, and the baby is returned to his own mother, who is now paid by the state to nurse her own child. The verse concludes with a powerful statement: “So We returned him to his mother that she might be comforted… and that she might know that the promise of Allah is true.”

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

So We returned him to his mother that she might be comforted and not grieve and that she might know that the promise of Allah is true. But most of them do not know. (28:13)

• Primary evidence: The narrative’s emphasis on the fulfillment of a divine promise served to strengthen the believers’ faith (`iman`) in the promises being made to them by Prophet Muhammad (ﷺ).
• Classical tafsir: Ibn Kathir highlights the perfection of the divine plan. The baby was returned to his mother not in secret and fear, but openly and with the full financial and legal protection of the state that was trying to kill him. This demonstrates the completeness of Allah’s victory.

• Location/Context: Makkah
• Primary Actors: Musa’s mother, Musa’s sister, Baby Musa
• Function in Narrative: Demonstrating the fulfillment of God’s promise and the theme of “return”
• Evidence Level: High – The thematic resonance of “return” for the exiled and persecuted Meccan community is profound.

⚖️ Verse 28:14-17 — The Accidental Killing: A Prophet’s Mistake and Repentance

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

Context & Events (Asbab al-Nuzul): The story fast-forwards to Musa’s adulthood, when Allah has bestowed on him wisdom and knowledge. He enters the city and finds two men fighting, one from his own people (an Israelite) and one from his enemies (an Egyptian). The Israelite calls for his help, and Musa strikes the Egyptian with his fist, killing him accidentally. Musa’s immediate reaction is one of profound remorse: “This is from the work of Satan… My Lord, indeed I have wronged myself, so forgive me.” Allah forgives him, and Musa makes a pledge: “My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals.” This humanizing portrayal of a great prophet making a serious mistake and immediately repenting was a crucial lesson.

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

• Primary evidence: The theme of prophetic humanity and the model of repentance are important parts of Qur’anic pedagogy, teaching the believers how to navigate their own moral and spiritual lives.
• Classical tafsir: Commentators explain that Musa’s act was not premeditated murder but manslaughter (`qatl al-khata’`), stemming from his desire to help the oppressed. However, his immediate recognition that it was “from the work of Satan” and his plea for forgiveness show his perfect prophetic character.

• Location/Context: Makkah
• Primary Actors: Prophet Musa (as), an Israelite, an Egyptian
• Function in Narrative: Humanizing the prophet; Modeling the process of sin and sincere repentance
• Evidence Level: High – The moral and psychological depth of this episode served as crucial guidance for the developing Meccan community.

🏃 Verse 28:18-21 — The Escape: A Sincere Warning and a Flight from Tyranny

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

Context & Events (Asbab al-Nuzul): The consequences of Musa’s action unfold. The next day, he is again in the city, fearful and alert. The same Israelite who sought his help yesterday is now in another fight and calls for him again. As Musa is about to intervene, the man mistakenly thinks Musa will strike him and reveals the previous day’s secret: “Do you intend to kill me as you killed a soul yesterday?” This exposes Musa’s crime. At that moment, a man comes running from the other side of the city with a sincere warning: “O Moses, indeed the eminent ones are conspiring against you to kill you, so leave [the city]; indeed, I am to you of the sincere advisors.” Heeding the warning, Musa flees the city in fear, praying, “My Lord, save me from the wrongdoing people.”

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

• Primary evidence: The focus on the theme of migration (`hijra`) as a response to persecution strongly resonates with the late Meccan period, when the Muslims were actively seeking a safe haven and the Hijra to Madinah was imminent.
• Classical tafsir: Commentators identify the “man who came running” as a believer from Pharaoh’s own household who was concealing his faith. His act of sincere advice (`nasihah`) is praised as a high form of faith.

• Location/Context: Makkah
• Primary Actors: Prophet Musa (as), the Israelite, the sincere advisor
• Function in Narrative: Establishing the precedent and legitimacy of migration to escape persecution
• Evidence Level: Very High – The parallel between Musa’s flight and the Prophet’s (ﷺ) own situation in late Makkah is a central purpose of the narrative.

🏜️ Verse 28:22-28 — The Wells of Madyan: A Prophet’s Service and a Father’s Wisdom

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

Context & Events (Asbab al-Nuzul): Having fled Egypt, Musa arrives as a destitute refugee in the land of Madyan. He finds a group of men watering their flocks and two women holding back, unable to compete. In an act of chivalry and service, he waters their flock for them. He then retreats to the shade and makes a beautiful, humble prayer: “My Lord, indeed I am, for whatever good You would send down to me, in need.” One of the women returns and, with shyness (`haya’`), invites him to meet her father, who wants to reward him. The father (identified in tradition as the prophet Shu’ayb, though not named here) recognizes Musa’s strength and trustworthiness (`al-qawiyyu al-amin`). He offers him one of his daughters in marriage in exchange for a term of service (a dowry of labor). Musa agrees, sealing the contract.

Referenced Timeline: c. 13th Century BCE, Madyan.

So he watered [their flocks] for them; then he turned to the shade and said, “My Lord, indeed I am, for whatever good You would send down to me, in need.” (28:24)

• Primary evidence: The detailed focus on character, ethics, and social interaction served as a crucial educational tool for the Meccan community, who were being trained to become the nucleus of a new civilization.
• Classical tafsir: Ibn Kathir praises Musa’s prayer as the perfect supplication for someone in need. He doesn’t ask for anything specific but expresses his general state of poverty before God, leaving the details to Allah’s wisdom. The result was that Allah gave him shelter, a family, and work.

• Location/Context: Makkah
• Primary Actors: Prophet Musa (as), the two women, their father
• Function in Narrative: Modeling ideal character, chivalry, modesty, and the principles of marriage and employment
• Evidence Level: High – The detailed moral and ethical lessons in this story are a perfect fit for the character-building focus of Meccan surahs.

🔥 Verse 28:29-35 — The Burning Bush Revisited: A Divine Commission

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

Context & Events (Asbab al-Nuzul): After completing his term of service in Madyan, Musa is traveling with his family when he sees a fire on the side of Mount Tur. This is the moment of his divine commission, a pivotal turning point in his life. As he approaches, he is called from a blessed tree: “O Moses, indeed it is I, Allah, the Lord of the worlds.” He is commanded to throw his staff, and it becomes a slithering serpent, causing him to flee in fear. He is reassured and given his second sign, the shining hand. Allah then gives him his mission: to go to Pharaoh. Musa expresses his fear of being killed for his past crime and asks for the support of his brother Harun. Allah grants his request, promising to give them both authority (`sultan`) and protection.

Referenced Timeline: c. 13th Century BCE, Sinai Peninsula.

• Primary evidence: The story of a prophet’s divine calling is a foundational narrative used in Meccan surahs to establish the legitimacy and nature of prophethood itself, providing a direct parallel for Muhammad’s (ﷺ) own commission.
• Classical tafsir: Commentators note that Musa’s journey was now complete. He had experienced life in a palace, life as a fugitive, and life as a humble shepherd. He had been trained through hardship and was now ready for the great task of confronting the greatest tyrant of his time.

• Location/Context: Makkah
• Primary Actors: Prophet Musa (as), Allah (SWT)
• Function in Narrative: Depicting the divine commission of a prophet; A parallel to the Prophet Muhammad’s own experience
• Evidence Level: High – The content is a classic prophetic narrative serving the core purposes of Meccan revelation.

🔮 Verse 28:36-43 — The Confrontation and the Drowning: A Summary of the Mission

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

Context & Events (Asbab al-Nuzul): This section rapidly summarizes the rest of Musa’s mission in Egypt, which was detailed in other surahs. It describes Pharaoh and his assembly rejecting the miracles as “invented magic.” Pharaoh arrogantly mocks Musa’s God, ordering his minister Haman to build a high tower so he can “look at the God of Moses.” This defiance and arrogance lead to their inevitable doom: “So We seized him and his soldiers and threw them into the sea.” The passage concludes by stating that they were made “imams who invite to the Fire” and a “curse” in this world, and among the “deformed” in the Hereafter. It serves as a concise but powerful reminder of the ultimate fate of tyranny.

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

So We seized him and his soldiers and threw them into the sea. So see how was the end of the wrongdoers. (28:40)

• Primary evidence: The focus on the destruction of the deniers (`halak`) as a consequence of their arrogance (`istikbar`) is a central warning in Meccan surahs.
• Classical tafsir: Ibn Kathir points out the supreme arrogance of Pharaoh. He not only denied God but mockingly ordered a physical search for Him, treating the Lord of the Worlds as a tangible object he could find, demonstrating his complete spiritual blindness.

• Location/Context: Makkah
• Primary Actors: Prophet Musa (as), Pharaoh, Haman
• Function in Narrative: Concluding the story of Musa with the destruction of the tyrant, serving as a final warning
• Evidence Level: High – This serves as the thematic culmination of the long parallel between Musa’s struggle and the Prophet’s (ﷺ) own.

🕰️ Verse 28:44-47 — A Witness from Afar: The Prophet’s Divine Knowledge

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

Context & Events (Asbab al-Nuzul): After concluding the long and detailed story of Musa, the Qur’an now turns to address the Prophet Muhammad (ﷺ) directly. It makes a powerful point about the source of his knowledge: “And you were not on the western side [of the mount] when We decreed to Moses the command, nor were you of the witnesses.” In other words, “How could you, an unlettered man in 7th-century Makkah, know these intimate details of Musa’s life unless you were receiving them from the One who was there?” This verse transforms the entire preceding story into a direct proof of Muhammad’s (ﷺ) prophethood. It argues that his knowledge of the unseen past is a miracle in itself.

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

• Primary evidence: This type of meta-commentary, where the Qur’an comments on its own narrative to prove its divine origin, is a sophisticated rhetorical feature of the Meccan surahs.
• Classical tafsir: Al-Tabari explains that this verse serves to cut off all the arguments of the deniers. It proves that the Prophet’s (ﷺ) knowledge is not acquired through human means but is a pure mercy (`rahmah`) and revelation from Allah to warn a people who had not been warned before.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Quraysh
• Function in Narrative: Using the preceding story as a proof of prophethood
• Evidence Level: Very High – This is a direct and explicit argument about the Prophet’s (ﷺ) status, central to the Meccan dawah.

🪄 Verse 28:48-51 — “Two Works of Magic”: The Rejection of Two Revelations

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

Context & Events (Asbab al-Nuzul): The Surah now describes the Quraysh’s contradictory and ever-shifting arguments. When the truth of the Qur’an came to them, they demanded, “Why is he not given like what was given to Moses?” (i.e., spectacular physical miracles). Yet, the verse points out, didn’t they disbelieve in the very signs that were given to Moses before? In fact, they dismissed both the Torah and the Qur’an as “two works of magic supporting each other.” This exposed their hypocrisy: their demands for specific miracles were not sincere, as they were prepared to reject any sign that came to them. The passage concludes with a direct challenge: “Then bring a book from Allah which is better guidance than either of them that I may follow it, if you should be truthful.”

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

• Primary evidence: The description of the disbelievers’ contradictory arguments and their demands for specific types of miracles is a direct engagement with the polemical environment of Makkah.
• Classical tafsir: Ibn Kathir explains that their statement “two works of magic” reveals their ultimate position: they reject all revelation, regardless of its source or form. Their problem is not with the *type* of miracle, but with the very concept of divine guidance.

• Location/Context: Makkah
• Primary Actors: The Quraysh
• Function in Narrative: Exposing the hypocrisy and inconsistency of the disbelievers’ arguments
• Evidence Level: High – The content is a direct quote and refutation of the arguments used by the Meccan opposition.

📜 Verse 28:52-55 — The Sincere People of the Book: An External Testimony

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

Context & Events (Asbab al-Nuzul): In stark contrast to the arrogant rejection of the Quraysh, this passage highlights the reaction of some of the People of the Book (sincere Jews and Christians) who encountered the Qur’an. The verses describe them as believing in it immediately, saying, “We believed in it before it came.” When they recite it, their eyes overflow with tears, and when they hear the vain talk of the idolaters, they turn away with dignity, saying, “For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant.” This was a powerful external validation of the Prophet’s (ﷺ) message. It showed the Quraysh that those who were experts in scripture recognized the Qur’an’s divine signature.

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

Those to whom We gave the Scripture before it – they are believers in it. And when it is recited to them, they say, “We believe in it. Indeed, it is the truth from our Lord. Indeed, we were, [even] before it, Muslims [in submission to Allah].” (28:52-53)

• Primary evidence: The engagement with the People of the Book as both opponents and potential allies is a feature of the later Meccan and Medinan periods. This positive portrayal served to bolster the Muslims’ case in Makkah.
• Classical tafsir: Commentators link this verse to delegations of Christians from Abyssinia or Najran, or to sincere Jewish scholars like Abdullah ibn Salam (whose conversion came later in Madinah but whose story illustrates the principle), who heard the Qur’an and immediately recognized its divine truth from the descriptions in their own scriptures.

• Location/Context: Makkah
• Primary Actors: Sincere members of the People of the Book, The Quraysh
• Function in Narrative: Providing external validation for the Qur’an; Contrasting sincere faith with arrogant denial
• Evidence Level: High – Supported by historical accounts of conversions among the People of the Book and the clear rhetorical purpose it served in the Meccan context.

❤️ Verse 28:56-57 — “You Cannot Guide Everyone You Love”: Consolation for a Great Loss (Key Event)

Estimated placement in timeline: Late Meccan (The Year of Sorrow) — Confidence: Very High.

Context & Events (Asbab al-Nuzul): This single verse is one of the most poignant and historically specific in the entire Qur’an. It was revealed shortly after the death of the Prophet’s (ﷺ) beloved uncle and protector, Abu Talib. Despite his unwavering support and protection of the Prophet for decades, Abu Talib died upon the religion of his forefathers, refusing to say the `shahada` on his deathbed due to tribal pressure from the other Qurayshi chiefs. The Prophet (ﷺ) was overcome with grief, saying, “I will continue to ask forgiveness for you until I am forbidden.” This verse was revealed as a direct, gentle, and final consolation: “Indeed, you, [O Muhammad], do not guide whom you love, but Allah guides whom He wills.”

Referenced Timeline: Contemporary Makkah (The death of Abu Talib).

Indeed, you, [O Muhammad], do not guide whom you love, but Allah guides whom He wills. And He is most knowing of the [rightly] guided. (28:56)

• Primary evidence: The hadith collections of Bukhari, Muslim, and others contain multiple, authentic narrations from companions like Ibn Abbas and Sa’id ibn al-Musayyab that explicitly state this verse was revealed concerning Abu Talib’s death.
• Classical tafsir: All major tafsirs unanimously agree on this Asbab al-Nuzul. They explain it as a fundamental principle of faith, clarifying the roles of the prophet and of God in the process of guidance.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), Abu Talib
• Function in Narrative: Consoling the Prophet; A landmark verse on the nature of divine guidance
• Evidence Level: Very High – This is one of the most certain and well-documented Asbab al-Nuzul in the entire Qur’an, linked to a major event in the Sira.

🕋 Verse 28:58-61 — The Fear of Being “Snatched Away”: The Excuse of the Quraysh

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

Context & Events (Asbab al-Nuzul): After the personal and emotional interlude about Abu Talib, the Surah returns to the arguments of the Quraysh. Verse 57 quotes their primary political and economic excuse for not accepting Islam: “If we were to follow the guidance with you, we would be snatched away from our land.” They feared that abandoning their idolatry and their custodianship of the Kaaba’s idols would anger the surrounding Arab tribes, leading to a loss of their special status, their trade, and their security. The divine response is twofold. First, it reminds them of their current security: “Have We not established for them a safe sanctuary to which are brought the fruits of all things…?” Second, it reminds them of the many “insolent” cities Allah destroyed despite their prosperity. The passage concludes with a powerful contrast between a divine promise of Paradise and the fleeting enjoyment of this life.

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

• Primary evidence: The specific fear of being “snatched away” (`nutakhattaf`) reflects the real geopolitical anxieties of Makkah, a small city-state reliant on trade and alliances in a volatile tribal landscape.
• Classical tafsir: Ibn Kathir explains that their fear was that if they accepted Islam and declared all other Arab tribes to be wrong, these tribes would unite against them and destroy them. Allah’s response is that He is the one who made their city safe in the first place.

• Location/Context: Makkah
• Primary Actors: The Quraysh leadership
• Function in Narrative: Rebutting the political and economic excuse for disbelief
• Evidence Level: High – This is a direct engagement with the specific socio-political and economic fears of the Meccan elite.

🗣️ Verse 28:62-67 — “Where are My ‘Partners’?”: The Humiliation of the Polytheists

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

Context & Events (Asbab al-Nuzul): The Surah now transitions to a series of vivid scenes from the Day of Judgment, all designed to show the utter futility of `shirk`. In this first scene, Allah will call out to the polytheists, “Where are My ‘partners’ whom you used to claim?” The leaders of misguidance will confess their sin and try to blame their followers. The followers will be left speechless. The passage highlights their complete helplessness and the betrayal of the very leaders and idols they had placed their trust in. The scene ends with a statement of hope: but as for the one who repented, believed, and did righteousness, “it is expected that he will be of the successful.”

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

• Primary evidence: The depiction of the polytheists’ humiliation and the powerlessness of their idols on the Day of Judgment is a central theme of Meccan surahs, aimed at dismantling the psychological foundations of `shirk`.
• Classical tafsir: Al-Tabari explains that the question “Where are My partners?” is not for seeking information, but for rebuking and humiliating them in front of all creation, exposing the foolishness of their beliefs.

• Location/Context: Makkah
• Primary Actors: Polytheists, their leaders, their false gods
• Function in Narrative: A depiction of the Day of Judgment to show the futility of shirk
• Evidence Level: High – The content is a classic example of Qur’anic eschatology used for polemical purposes in Makkah.

創造 Verse 28:68-75 — “He Creates What He Wills”: The Limits of Human Choice

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

Context & Events (Asbab al-Nuzul): This section reinforces the theme of absolute divine sovereignty. “And your Lord creates what He wills and chooses. Not for them was the choice.” This was a direct response to the Quraysh’s arrogance in questioning God’s choice of messenger. They would say things like, “Why was this Qur’an not sent down upon a great man from the two cities [Makkah or Ta’if]?” This verse puts them in their place, affirming that the choice of who receives revelation is a divine prerogative, not a matter for human opinion. The verses then reiterate God’s perfect knowledge and the contrast between the darkness of night and the light of day as a sign of His mercy, before culminating in another Judgment Day scene where a “witness” will be brought from every nation to testify against them.

Referenced Timeline: The Continuous Present (Divine Principle) & Eschatological Time.

• Primary evidence: The specific objection about why the Qur’an wasn’t revealed to a “great man” is a documented argument of the Quraysh, making this a direct, real-time rebuttal.
• Classical tafsir: Ibn Kathir explains that this verse is a response to the polytheists’ desire to have a say in who God chooses as His messenger. Allah clarifies that this is a matter solely within His domain of choosing and willing, and humans have no part in it.

• Location/Context: Makkah
• Primary Actors: Allah (SWT), The Quraysh elite
• Function in Narrative: Asserting divine sovereignty in the choice of prophets
• Evidence Level: High – This is a direct response to a specific, documented objection from the Prophet’s (ﷺ) opponents.

💰 Verse 28:76-82 — The Story of Qarun: The Arrogance of Wealth

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

Context & Events (Asbab al-Nuzul): Just as the Surah used Pharaoh as the archetype for the arrogance of power, it now uses Qarun (Korah) as the archetype for the arrogance of wealth. Qarun was from the people of Musa but transgressed against them. He was given so much treasure that its keys alone would have burdened a group of strong men. When his people advised him, “Do not exult. Indeed, Allah does not like the exultant,” and to “seek the home of the Hereafter” with his wealth, he arrogantly replied, “I was only given it because of knowledge I have.” He then paraded his splendor before the people, tempting those who desired worldly life. The story ends with the earth swallowing him and his home, proving that his wealth could not save him from God’s punishment.

Referenced Timeline: c. 13th Century BCE, during the time of Musa (as).

And he came out before his people in his adornment. Those who desired the worldly life said, “Oh, would that we had like what was given to Qarun. Indeed, he is one of great fortune.” But those who had been given knowledge said, “Woe to you! The reward of Allah is better for those who believe and do righteousness.” (28:79-80)

• Primary evidence: The critique of the arrogance of wealth is a major theme in the Qur’an’s confrontation with the materialistic Meccan aristocracy. This story provides the ultimate historical archetype for this sin.
• Classical tafsir: Al-Tabari explains that Qarun’s sin was not having wealth, but his `baghy` (transgression and insolence) and his `kibr` (arrogance), attributing his success to himself instead of to Allah.

• Location/Context: Makkah
• Primary Actors: Qarun, People of Knowledge, Worldly People
• Function in Narrative: A parable warning against the arrogance of wealth
• Evidence Level: Very High – The parallel between Qarun and the wealthy Meccan leaders is direct, intentional, and central to the Surah’s message.

✨ Verse 28:83-84 — The Home of the Hereafter: The Final Reward for the Humble

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

Context & Events (Asbab al-Nuzul): After the cautionary tales of Pharaoh (arrogance of power) and Qarun (arrogance of wealth), these verses provide the beautiful, contrasting conclusion. “That home of the Hereafter – We assign it for those who desire not haughtiness upon the earth or corruption. And the [best] outcome is for the righteous.” This verse is the moral of the entire Surah. It defines the two great sins that lead to ruin—`’uluww` (haughtiness/arrogance) and `fasad` (corruption)—and states that Paradise is reserved for those who avoid them. It was a direct and final answer to the values of the Meccan elite and a confirmation of the values of the new Muslim community.

Referenced Timeline: The Continuous Present (a divine principle).

• Primary evidence: This summarizing, principle-based verse is a classic way for the Qur’an to conclude a long narrative section, drawing out the primary ethical lesson for the contemporary audience.
• Classical tafsir: Ibn Kathir explains that this verse shows that the key to Paradise is humility. Those who are not arrogant, do not oppress others, and do not seek to cause mischief on earth are the ones for whom the ultimate reward is designated.

• Location/Context: Makkah
• Primary Actors: The Righteous, The Arrogant
• Function in Narrative: Providing the final moral of the stories of Pharaoh and Qarun
• Evidence Level: High – This verse serves as the perfect thematic conclusion to the narrative portion of the Surah.

✈️ Verse 28:85 — The Promise of Return: A Prophecy on the Road (Key Event)

Estimated placement in timeline: During the Hijra, between Makkah and Madinah — Confidence: Very High.

Context & Events (Asbab al-Nuzul): This single verse is one of the most remarkable in the Qur’an for its specific timing. According to a strong consensus of classical scholars, it was revealed to the Prophet Muhammad (ﷺ) during his Hijra (migration) from Makkah to Madinah, at a place called al-Juhfa. He had just been driven out of his beloved hometown, a fugitive fleeing assassination plots. At this moment of apparent defeat, loss, and exile, this verse came down as a direct, personal promise: “Indeed, He who imposed upon you the Qur’an will surely return you to a place of return.” It was a divine guarantee that his exile was temporary and that he would, one day, return to Makkah in victory.

Referenced Timeline: Contemporary Hijra (The Prophet’s migration).

Indeed, He who imposed upon you the Qur’an will surely return you to a place of return. Say, “My Lord is most knowing of who brings guidance and who is in manifest error.” (28:85)

• Primary evidence: The Sira and Tafsir works are almost unanimous on the timing of this verse. Its content, a promise of “return” (`ma’ad`), is perfectly and poignantly suited to the exact moment of the Prophet’s departure from his home.
• Classical tafsir: Ibn Kathir cites Ibn Abbas (ra) and others who confirm that this verse was revealed at al-Juhfa, on the road to Madinah. He calls it a great promise that the one who commanded him to convey the message from Makkah would return him to it in a state of power and victory.

• Location/Context: En route from Makkah to Madinah (during the Hijra)
• Primary Actors: Prophet Muhammad (ﷺ), Allah (SWT)
• Function in Narrative: A direct, personal prophecy and promise of return and victory
• Evidence Level: Very High – Supported by near-unanimous consensus in classical sources regarding its specific and unique time of revelation.

🎁 Verse 28:86-88 — The Unexpected Mercy: The Grand Conclusion

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

Context & Events (Asbab al-Nuzul): The Surah concludes by returning to the Meccan context, reminding the Prophet (ﷺ) of the great mercy of prophethood itself. “And you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord.” It reminds him that he did not seek this role; it was a pure gift from Allah. He is then given his final commands: “So never be an assistant to the disbelievers. And let them not avert you from the verses of Allah… and invite [people] to your Lord.” The Surah ends with the ultimate declaration of Tawhid, the foundation of the entire message: “And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face. To Him belongs the command, and to Him you will be returned.”

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

• Primary evidence: The concluding verses serve as a thematic summation of the core Meccan message: the mercy of revelation, the call to Tawhid, and the command to be steadfast in the face of opposition.
• Classical tafsir: Al-Tabari explains the final verse, “Everything will be destroyed except His Face,” as a statement of ultimate reality. All worldly power, wealth, and allegiances—the very things the Quraysh cherished—are temporary and perishable. Only Allah is eternal, and only the deeds done for His “Face” (His sake) will remain.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), Allah (SWT)
• Function in Narrative: Grand conclusion; A final commission and declaration of Tawhid
• Evidence Level: High – The content is a perfect theological summary and conclusion to the themes developed throughout the Surah.