History of surah The Women

Period of Revelation
This Surah consists of several discourses that were revealed on various occasions between the end of the third and the end of the fourth or the beginning of the fifth century. Even though it can be challenging to pinpoint the exact dates of their revelations, it is still possible to do so using the Commandments, the events they mention, and the associated Traditions. Below are a few examples to serve as guidance:
We are aware that after the Battle of Uhd, which resulted in the deaths of 70 Muslims, guidelines regarding the distribution of martyrs' heirlooms and the protection of orphans' rights were given. The issue of how to divide the martyrs' estates and protect the rights of their orphans naturally came up in many families in Al-Madinah. This leads us to the conclusion that 1-28 was revealed at that time.
Traditions tell us that Zat-ur-Riqa'a, an expedition that took place in A. H. 4, was the occasion for the commandment regarding salat during times of war. This leads us to the conclusion that the discourse that contains 102 was revealed at that time.
Before the Banu Nadir were driven from Al-Madinah in Rabi'ul-Awwal, A. H. 4, the last warning (47) to the Jews was given. It is safe to infer from this that the discourse in verse 47 must have been revealed earlier than that.
When the Bani-al-Mustaliq expedition, which took place in A. H. 5, was taking place, permission was given regarding tayammum (the performance of ablutions with pure dust in the event that water is not available). Therefore the probable period of the revelation of the discourse containing 43 was A. H. 5.

Issues and Their History
Now that we have a better understanding of the Surah, let's look at the historical and social context of the time. There are three main issues that the Holy Prophet faced at the time that are the subject of every discourse in this Surah. First and foremost, he was working to develop the Islamic Community in all respects since it had been established at the time of his migration to Al-Madinah. He did this by replacing the outdated pre-Islamic ways with new moral, cultural, social, economic, and political ones. The bitter conflict between his mission of reform and the hypocrites, Jewish clans, and mushrik Arabs occupied his second focus of attention and effort. These groups were fighting him tooth and nail. Above all, he had to spread Islam despite the fierce opposition of these evil forces in an effort to win over more and more minds and hearts.
As a result, comprehensive guidelines have been provided in continuation of those in Al-Baqarah for the strengthening and consolidation of the Islamic Community. Family life has been governed by guiding principles, and conflict resolution techniques have been taught. Rules for marriage have been established, and the rights of the wife and the husband have been distributed fairly and equally. The position of women in society has been established, orphans' rights have been declared, laws and rules governing inheritance have been established, and guidelines for reforming the economy have been provided. Drinking has been outlawed, and guidelines for piety and cleanliness have been provided, laying the groundwork for the penal code. The proper relationships that good men should have with their God and their fellow humans have been taught to Muslims. For the Muslim Community to remain disciplined, instructions have been given.
To instruct Muslims and warn them against following their example, a review of the moral and religious standing of the people of the Book has been made. To help Muslims distinguish between hypocrisy and true faith, the hypocrites' actions have been criticized and their distinguishing characteristics have been made clear.
Inspiring discourses were sent down to help Muslims deal with the aftermath of the Battle of Uhd because the defeat in the Battle had given the Mushrik Arab clans, the local Jews, and the hypocrites at home enough confidence to pose a threat to Muslims from all sides. Allah gave the Muslims the courage they needed at this pivotal moment and provided them with the guidance they required during that time of war clouds. They were asked to conduct a thorough investigation and inform the responsible parties about them in order to dispel the terrifying rumors that were being spread by the hypocrites and the Muslims of weak faith. Then, when they went on expeditions to locations without access to water for performing their ablutions, etc., they had some difficulty offering their salat. When faced with danger, they were permitted to shorten the salat or to offer the "Salat of Fear" and to cleanse themselves with pure earth in such circumstances. Additionally, instructions were provided for how to solve the confounding issue of the Muslims who were dispersed among the atheistic Arab clans and frequently engaged in conflict. To relocate to Al-Madinah, the center of Islam, was demanded of them.
This Surah also discusses the case of the hostile and menacing behavior of the Bani Nadir despite their peace agreements with the Muslims. Even at Al-Madinah itself, they were openly supporting Islam's adversaries and planning attacks on the Holy Prophet and the Muslim Community. They were reprimanded for their hostile actions, given one last warning to change their behavior, and ultimately banished from Al-Madinah as punishment for their misbehavior.
The issue of the hypocrites, who had grown to be very problematic at that time, was causing problems for the Believers; as a result, they were divided into various categories so that the Muslims could deal with them appropriately.
They were given explicit instructions on the behavior they were to expect from the peaceful clans. At that time, preparing the Muslims for the acrimonious conflict with Islam's opponents was of utmost importance. The development of their character was given top priority for this reason because it was clear that the small Muslim Community could only succeed, no, survive, if the Muslims had strong moral character. Therefore, they were commanded to uphold the highest moral standards, and whenever any moral frailties were found in them, they received harsh criticism.
Although the moral and social reforms are the main topics of this Surah, Islam's promotion has also received its due consideration. In order to invite them to the path of the Truth, it has been established on the one hand that Islamic morality and culture are superior to those of Jews, Christians, and Muslims. On the other hand, it has been shown that Islamic morality and culture are inferior to those of Jews, Christians, and Muslims.

The strengthening of the Islamic Community
The primary goal of this Surah is to instruct Muslims on how to bring a group of people together and strengthen them. Introductions have been made in order to support the family, the pillar of the community. They were then exhorted to get ready for defense. They have been instructed on the value of spreading Islam alongside these. Above all, the significance of the highest moral character in the plan for the Community's consolidation has impressed.

Topics and their Interconnection
For the husband and wife, just, fair, and equitable laws and regulations have been established to ensure the smooth operation of family life. For the distribution of inheritance, specific guidelines have been provided, and orphans' rights have been given due consideration. 1-35
Muslims have been urged to be kind to everyone around them and free from meanness, selfishness, and stinginess of mind in order to instill the proper spirit for observing rules and regulations. This is important for the upholding of communities and beneficial for the spread of Islam. 36-42
Because it is so crucial to every plan for moral and social reform, the ways of purification of the mind and body for the offering of Salat have been taught. 43
Instructions for defense have been given after moral preparation. First of all, the Muslims have been forewarned to be vigilant against the devious plots and heinous deeds of the neighborhood Jews who were opposed to the New Movement. This warning was necessary to clear up any confusion that might have resulted from the pre-Islamic alliance between the inhabitants of Al-Madinah and the Jews. 44-57
They have also been commanded to act justly and morally, to obey Allah and His Messenger and those among themselves entrusted with managing their affairs, to place their trusts and offices of trust in the care of honest and qualified people, and to turn to Allah and His Messenger for resolution of their disputes. They have been strongly warned that any departure from this course will result in their disintegration because only such an attitude and behavior can ensure consolidation. 58-72
Following this prerequisite, they were admonished to prepare for defense and fight valiantly for Islam, without displaying any cowardice or weakness. They have also been cautioned to watch out for hypocrites. To distinguish the willful shirkers from the hapless devotees, a boundary has been drawn. 73-100
In this instance as well, guidelines have been provided for the offering of Salat during military operations and actual combat. This is done to emphasize the value of Salat even in times of fear and peril. 101-103
The Muslims have been urged to persevere in their fight without displaying any weakness before moving on to the next subject. 104
The Muslims have been commanded to uphold the highest standard of justice in order to make the Islamic Community firm and strong for defense. Even when they are at war with an enemy, Muslims are obligated to treat that person with strict justice. Justice should be used to resolve disputes between husbands and wives. They should become the upholders of justice and keep their beliefs and actions totally free of any impurity in order to accomplish this. 105-135
Remaining on the subject of defense, Muslims have been admonished to watch out for their enemies. They have been warned to take the necessary precautions in order to protect themselves from the plots of the hypocrites, the unbelievers, and the followers of the Book. They should sincerely believe in and follow Allah's Messenger, Muhammad (peace be upon him), as he is the only way to protect themselves from all types of enemies because belief in Allah, His Revelation, and Life after Death is the only defense. 136-175
Although this verse also addresses the family laws found in verses 1 through 35, it is included at the end of this Surah as a supplement because it was revealed after An-Nisa had already been recited as a whole Surah. 176