Tafsir of An-Nur 24:34

This is a statement resumed within the context of the preceding and succeeding verses to illustrate the majesty of its matters, which necessitates total devotion to acting upon their contents. It is initiated with an oath, expressed by the lam, to demonstrate complete concern. That is, by Allah, We have sent down to you in this noble chapter verses that are clear regarding everything you need clarified: the prescribed punishments, other rulings, moral etiquettes, and all else that serves as the foundations of that clarification.

In this view, mubayyinat (clear/clarifying) is derived from bayyana (to clarify), which is transitive, and the object is omitted. The attribution of "clarifying" to the verses is metaphorical. Alternatively, it means verses [that are] evident, which ancient scriptures and sound intellects have confirmed as being from Allah the Exalted, in which case mubayyinat is from bāna (to be distinct), which is intransitive—meaning verses that make evident the fact that they are verses from Allah the Exalted. From this comes the proverb: "The morning has become evident to one who has two eyes."

The people of the two Sanctuaries (Mecca and Medina), Abu Amr, and Abu Bakr read it as mubayyanat (passive participle), meaning verses that Allah the Exalted has clarified and made clear in their indication of rulings, punishments, and other matters. It is also permitted that the origin was "verses in which rulings are clarified," then the adverbial phrase was expanded upon by being treated like a direct object.

This is a conjunction attached to "verses." That is, and We have sent down an example belonging to the category of examples of those who passed on before you—referring to the wondrous stories and proverbs struck for them in previous scriptures and words spoken upon the tongues of the prophets, peace be upon them.

Thus, the story of Aisha—may Allah be pleased with her—which mirrors the story of Joseph, peace be upon him, and the story of Mary, may Allah be pleased with her (where there was attributed to them a like [slander] to what was attributed to Aisha, from which Allah exonerated them), as well as all other examples found in this noble chapter, are included primarily. This is more consistent with the subsequent speech—if Allah wills—concerning the representations than restricting the "verses" to those preceding and limiting "the example" to only the wondrous story.

[An admonition] by which you take heed and refrain from what is not appropriate, such as forbidden acts, disliked acts, and all else that detracts from excellent conduct. It refers to the aforementioned verses and the example, as it is evident that they serve as admonitions in the mentioned sense. For the sake of conjunction, it is sufficient that there is a difference in classification, which is treated as a difference in essence. The "verses" are specified as that which clarifies punishments and rulings, while "admonition" refers to that by which one takes heed, such as His saying, “And do not let pity for them detain you in the religion of Allah,” and His saying, “Why, when you heard it...” etc., along with other verses regarding conduct.

The admonition is qualified by His saying, “for the righteous,” despite its encompassment of everyone—just as the descent [of the revelation] encompasses everyone—to urge the addressees to seize the opportunity to join the ranks of the righteous by stating that they are the only ones who truly benefit from its effects and derive light from its brilliance.

It has been said: The meaning of "verses that are clear," "the example," and "the admonition" is everything in the glorious Quran consisting of verses, examples, and admonitions.