Social Quranevery verse · a conversation
Sign in
سُورَةُ النُّورِ · 24:13
MedinanRevelation order ١٠٢Juzʾ ١٨Page ٣٥١

لَّوْلَا جَآءُو عَلَيْهِ بِأَرْبَعَةِ شُهَدَآءَ ۚ فَإِذْ لَمْ يَأْتُوا۟ بِٱلشُّهَدَآءِ فَأُو۟لَٰٓئِكَ عِندَ ٱللَّهِ هُمُ ٱلْكَٰذِبُونَ

١٣
Saheeh International · EN

Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars.

IntroductionRevelationTafsirTransmissionDebate
Bio

Introduction

This is āyah 13 of Sūrat An-Noor (The Light), the 102nd sūrah in the traditional order of revelation. It was revealed in the Medinan period and sits within Juzʾ 18. Medinan verses often address community life, law, and the building of society.

This introduction is a starting point — the community and Bilal will enrich it over time.

Bio

Revelation & occasion

Asbāb al-Nuzūl
Period
Medinan
Order revealed
102 of 114
Surah
An-Noor (24)

No specific occasion of revelation (Asbāb al-Nuzūl) is recorded for this āyah in al-Wāḥidī's collection. Many verses were revealed without a single triggering event.

Commentary

Tafsir

4 works

Hafiz Ibn Kathir

Why then, did not the believers, men and women, when you heard it, think good of their own people and say: "This is an obvious lie? (12)Why did they not produce four witnesses against him? Since they have not produced witnesses! Then with Allah, they are the liars (13) Disciplining the Believers for Spreading the Slander Here Allah disciplines the believers with regard to the matter of 'A'ishah, because some of them spread this evil talk and the slander that had been mentioned. So Allah says: لَّوْلَا إِذْ سَمِعْتُمُوهُ (Why then, when you heard it,) meaning, the talk which accused the Mother of the believers, may Allah be pleased with her, ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا (the believers, men and women, think good of their own people) means, why did they not compare what was said to themselves – if it was not befitting for them then it was even less appro…
Provenance

Chains of transmission

Oral — isnād

  1. ~610–632 CERevelation & memorisation

    Received by the Prophet ﷺ and preserved by the ḥuffāẓ (memorisers) among the Companions.

  2. 1st century AHMutawātir transmissionawaiting curation

    Carried by mass-transmission through the generations of qurrāʾ.

  3. TodayLiving chainsawaiting curation

    Continuous ijāzah chains link reciters today back to the Prophet ﷺ.

Verified isnād chains for this āyah will be added by curators.

Written — the manuscript record

  1. ~650 CEʿUthmānic codicesawaiting curation

    The standardised muṣḥaf sent to the great cities (e.g. the Topkapı and Samarqand codices).

  2. 8th–10th c.Early Ḥijāzī & Kūfic foliosawaiting curation

    Surviving leaves in Birmingham, Sanaa, Paris (BnF) and beyond.

  3. Modern printModern printawaiting curation

    The 1924 Cairo edition → today: the standard printed muṣḥaf used worldwide.

A curated chain of manuscript images for this exact āyah — roughly one per century — is coming. Help us source and verify them.

The wall

And now — what do you think?

The text, its history and the classical commentary are laid out above. Share your own understanding, ask a question, or reason with others.

Sign in to add your voice to this verse.
No reflections yet — be the first.
Provenance

Community resources

No community resources for this verse yet.