Overview - Surah 10: Yunus (Jonah)
The main subject of this Surah is faith in Allah and belief in the Hereafter. Those who have true faith, they worship Allah and recognize Him as their Lord and Master and live their lives in accordance to His command. Allah sent His Messengers to remind people and to warn them. The stories of Prophets Noah and Prophet Moses with Pharaoh are told to remind people about the consequences of unfaithfulness and arrogance.
Sections:
- The Qur'an is the Book of wisdom, it contains signs from the All Wise.
- Man's ingratitude to Allah and His revelation.
- Allah's mercy to His creation. Allah invites to the abode of peace.
- Allah's gifts. The Qur'an is from Allah. Bring a Surah like the Qur'an if you can.
- Those who disbelieve in the Qur'an shall be the losers. Every people were sent a Messenger.
- The Qur'an is a mercy, blessing and a cure for the problems of humankind.
- Whatever you do Allah is a Witness. The mistakes of the Mushrikin.
- The story of Prophet Noah and his people. Prophet Moses and Aaron -peace be upon them all.
- Allah delivered the Children of Israel from the bondage of the Pharaoh.
- Allah's mercy for the Children of Israel. Prophet Yunus and his people.
- If Allah afflicts you with any loss or wants to bestow any profit on you, none can avert it. You must always follow Allah's guidance.
The surah is named after the Prophet Yunus [Jonah] and this is the only surah of the Qur’an to mention the ‘people of Yunus’ – “Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time” (10:98)
There are 109 Ayat in this Surah.
Overview
| Total Ayat | 109 |
| Total Words * | 1833 |
| Root Words * | 301 |
| Unique Root Words * | 0 |
| Makki / Madani | Makki |
| Chronological Order* | 51st (according to Ibn Abbas) |
| Year of Revelation* | 12th year of Prophethood |
| Events during/before this Surah*
2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Nuh, Musa, Harun, Yunus
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| Surah Index
Aaron, Adversity (patience during) , God (remembering him standing--- sitting--- lying down) , Astronomy (celestial mechanics) (moon), Astronomy (celestial mechanics) (solar and lunar orbits), Astronomy (celestial mechanics) (sun), Behaviour (each group given a law and way of life) , Behaviour (each group given a law and way of life) (and a prophet), Calendar (lunar) , Children (of Israel) , Commandments (general religious) , Death (those communities who have no revelation will not be destroyed) , Disbelievers, Disbelievers (ask Muhammad to invoke God’s wrath upon them as proof) , Disbelievers (God’s promise to) , Earth (creation of) (in six days), Earth (rotation of) , Hell, Humankind (creation of) , Jesus, Jonah, Judgement (Day) , Judgement (Day) (are disbelievers really ready for), Knowledge (obligation upon man to obtain and impart) , Knowledge (study nature to acquire) , Moses, Moses (duel by sorcery with Pharaoh’s magicians) , Muhammad (dares not alter the Qur'an nor act contrarily) , Noah, Noah (ark) , Noah (flood) , Nuclear physics (things smaller than an atom (originally meant as ant?)) , Pharaoh, Prophet (people who are false prophets are wicked) , Qur'an, Qur’an (conveyed clearly) , Qur’an (divine nature of) , Record of personal deeds, Religion, Resurrection (Day) , Resurrection (of soul) , Revelation, Sea, Ships, Weather (rain)
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Theme 1: Belief in the Qadha [decisions] and Qadr [pre-destination] of Allah, the most Wise.
Theme 2: Invitation to the Message using admonition and warning. In the very introductory verses the invitation has been extended like this: “The people consider it a strange thing that this Message is being conveyed by a human being and charge him with sorcery whereas there is nothing strange in it nor has it any connection with sorcery or sooth saying. It simply informs you of two realities. First God Who has created the universe and manages it is in fact your Master and Lord and He alone is entitled to your worship. The second reality is that after the life in this world there will be another life in the Next World where you shall have to render full account of the life of this world and be rewarded or punished according to whether you adopted the righteous attitude as required by Him after acknowledging Him as your Masters or acted against His will. Both of these realities which the Messenger is presenting before you are “realities” in themselves whether you acknowledge them as such or not. He is inviting you to accept these and regulate your lives in accordance with them; if you accept them, you will have a very blessed end; otherwise you shall be met with evil consequences.”
Interesting Note
Towards the end Surah Yunus, Allah says, "Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time." (10:98). Just like the people of Jonah believed in the end, ultimately the people of Makkah also ended up believing.
The Surah begins with the mention about the H-K-M [wise/judge/judgement] revelation:
- الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ "Alif, Lam, Ra. These are the verses of the wise Book." (10:1)
- وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ وَاصْبِرْ حَتَّىٰ يَحْكُمَ اللَّـهُ ۚ وَهُوَ خَيْرُ الْحَاكِمِينَ "And follow what is revealed to you, [O Muhammad], and be patient until Allah will judge. And He is the best of judges. " (10:109)
The Surah ends with the instruction to follow the revelation and true wisdom is in the following of the revelation of the words of Allah.
Manuscripts / Inscriptions
18th Century
18th Century
18th Century
18th Century
18th Century
18th Century
13th century AD
13th century AD
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
Late 8th century AD
Late 8th century AD
1st century / 2nd century of Hijrah
1st century / 2nd century of Hijrah
- يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ قُلْ بِفَضْلِ اللَّـهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ "O mankind, there has to come to you admonition from your Lord and healing for what is in the breasts and guidance and mercy for the believers. Say, "In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate." (10:58)
- لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ ۚ أُولَـٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ "For them who have done good is the best [reward] and extra. No darkness will cover their faces, nor humiliation. Those are companions of Paradise; they will abide therein eternally " (10:26)
وَزِيَادَةٌ (extra) - The Messenger of Allah [saw] said, " الْحُسْنَىٰ (best [reward]) is Jannah and وَزِيَادَةٌ (extra) is seeing the Face of Allah, the most Noble" (Saheeh Muslim)
- Key words: Rayb (doubt), Ajb (strange, amazed), Ghafiloon (heedless), Dhan (thought), Khadhaba (lie) Shak (doubt), Iftara (lie), Haq (truth), Sidq (true), Iman (faith), Mobin (clear), Bayanat (manifest), Sultan (power/authority), Wahy (revelation), Huda (guidance) and Ilm (knowledge)
Total Word Count per Ayat (shows how many words per Ayat) = 0* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 63 | 2851 |
| 2. | ك و ن | 50 | 1390 |
| 3. | ق و ل | 50 | 1722 |
| 4. | ٱلَّذِى | 36 | 1464 |
| 5. | أ م ن | 30 | 879 |
| 6. | ر ب ب | 24 | 980 |
| 7. | ق و م | 24 | 660 |
| 8. | إِلَىٰ | 23 | 742 |
| 9. | ح ق ق | 23 | 287 |
| 10. | إِلَّا | 21 | 663 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 63 | 2851 |
| ك و ن | 50 | 1390 |
| ق و ل | 50 | 1722 |
| ٱلَّذِى | 36 | 1464 |
| أ م ن | 30 | 879 |
| ر ب ب | 24 | 980 |
| ق و م | 24 | 660 |
| إِلَىٰ | 23 | 742 |
| ح ق ق | 23 | 287 |
| إِلَّا | 21 | 663 |
We learn from hadith the Surah was revealed in Makkah. But there are some people who are of the opinion that some of its verses were revealed at Madinah. This is however a superficial view. The continuity of the theme clearly shows that this does not comprise isolated verses or discourses that were revealed at different times and on different occasions. On the contrary it is from the beginning to the end a closely connected discourse which must have been revealed at one sitting. Besides this the nature of its theme is itself a clear proof that the Surah belongs to the Makkan period. [Ref: Mawdudi]
Some consider it to have been revealed after Surah al-Isra [17] and before Hud [11] – which would place it around year 11 of Prophethood.[Ref: Ibn Ashoor, Tahrir wa Tanwir]
We have no hadith in regard to the time of its revelation but its subject matter gives clear indication that it must have been revealed during the last stage of the Prophet’s residence at Makkah. For the mode of the discourse suggests that at the time of its revelation the antagonism of the opponents of the Message had become so intense that they could not tolerate even the presence of the Prophet and his followers among themselves and that things had come to such a pass as to leave no hope that they would ever understand and accept the Message of the Prophet. This indicates that the last stage of the Prophet’s life among the people had come and the final warning like the one in this Surah had to be given. These characteristics of the discourse are clear proof that it was revealed during the last stage of the Movement at Makkah. Another thing that determines more specifically the order of the Surahs of the last stage at Makkah is the mention (or absence) of some open or covert hint about emigration (Hijrah) from Makkah. As this Surah does not contain any hint whatsoever about this it is a proof that it preceded those Surahs which contain it. Now that we have specified the time of its revelation there is no need of repeating its historical background because that has already been stated in Surah 6: al-An’am (The Grazing Livestock) and Surah 7: al-A’raf (The Elevations).
- One of the key phrases of this surah is, ‘….those who do not expect the meeting with Us….’ [10:7]
- After the Law [Shariah] has been laid out and explained in the previous Surahs, we begin stories of Prophets.
- Allah is the only Creator of this universe.
- Deities whom the mushrikin worship other than Allah, have no power to either benefit or harm anyone.
- Deities other than Allah are not even aware that they are being worshiped.
- To every nation Allah sent a Rasool for guidance.
- Al-Qur'an provides a cure for all the problems of mankind.
- Mushrikin follow nothing but conjectures & The story of the Prophet Nuh and his people.
- The story of the Prophet Musa, Pharaoh and his chiefs.
- Belief after seeing the scourge did not benefit any nation except the nation of the Prophet Yunus.
- Prohibition against forcing anyone to convert to Islam.
Tafsir Zone
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Overview (Verses 94 - 97) Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true. If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters. And do not be among those who deny God’s revelations, for then you shall be among those who are lost. Surely, those against whom your Lord’s word [of judgement] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering. Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while. Had your Lord so willed, all people on earth, in their entirety, would have believed. Do you, then, try to compel people to believe? No human being can believe, except by God’s leave. It is He who lays abomination on those who will not use their reason. Say: ‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe? What are they waiting for except a repetition of the days [of calamity] experienced by those who have gone before them? Say: ‘Wait, then, if you will. I am also waiting.’ Thereupon, We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe. (Verses 94-103) The previous passage was concerned with the attitude of the Children of Israel who had received revelations from God. They were aware of Noah and his community’s story, and they were also fully aware of Moses and his experience with Pharaoh, which was given in detail in their Scriptures. The sūrah now addresses the Prophet telling him that if he is in doubt concerning God’s revelations, including the history of past communities, then he should ask those who received revelations before his time. They have full knowledge of what they read in those Scriptures: “If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters.” (Verse 94) But the Prophet (peace be upon him) was not in doubt concerning his revelations. It is reported that when this verse was revealed, the Prophet said, “I do not doubt, and I am not going to ask.” Why is it, then, that he is told to ask if he is in doubt? And why is this followed by the statement that “it is surely the truth that has come to you from your Lord?” It is certainly more than enough for him to know that this statement is made by God. This directive gives us an idea of the difficult situation that prevailed in Makkah after the Prophet was taken on his night journey to Jerusalem and ascended from there to heaven. Some people who had previously declared their acceptance of Islam now denied it, as they could not believe this. What aggravated the matter even more was the fact that shortly before this, the Prophet lost his wife, Khadījah, and his uncle, Abū Ţālib, who had both provided him with much- needed support. They died within a short period of each other. Moreover, the unbelievers in Makkah increased their physical persecution of the Prophet and those who believed in his message. The new faith was practically confined to Makkah, as the Quraysh, the predominant tribe in Arabia, fought hard to stop it from spreading to other tribes. All these circumstances weighed heavily on the Prophet’s heart. Hence, he needed the reassurance that God gives him with this assertion, making it clear that his message is the message of truth. Moreover, the doubters and those who deny God’s message are assigned their place: “And do not be among those who deny God’s revelations, for then you shall be among those who are lost.” (Verse 95) This exposure of the doubters serves to give them another chance to return to the truth. If the Prophet neither doubts nor asks questions when he is permitted to do so, then he must be absolutely certain that what has been given to him is the truth which admits no doubt. This serves as encouragement to others not to doubt or waver. Moreover, this gives us an insight into the method God has laid down for the Muslim community. It must make sure of whatever remains uncertain. It can do so by asking those who have been endowed with great knowledge. It should ask even if the matter concerns something of the basic essentials of faith, because a Muslim is required to make sure of his faith and the law he implements. He must not follow anyone else unless he knows for certain that that person follows the truth. One may well ask here whether there is any conflict or contradiction between the permission to ask others when one is in doubt and the subsequent directive not to be ‘one of the doubters’? There is certainly neither conflict nor contradiction. What is to be avoided is remaining in doubt so that it becomes a permanent condition, without any attempt by the doubter to remove his doubts and reach a stage of certitude. For prolonged doubt is a very bad situation which leads to neither benefit nor knowledge. Since what has been given to the Prophet is the truth that admits no doubt, how is it then that some people continue to deny it and adopt an unreasonably stubborn attitude? The answer is that God’s law is such that when one does not seek guidance, one will not find it, and one who does not open his eyes and heart to the light will not see it. A person who wastes his perceptions will not benefit by what he perceives, and will end up in error. Whatever proofs and signs are available will remain of no use to him. Hence, the law God has set in operation will work against him, and God’s word of punishment will overtake him: “Surely, those against whom your Lord’s word [of punishment] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering.” (Verses 96-97) At this point, acknowledgement of the truth and accepting the faith will not benefit them because it does not flow from their own choice. There is no longer any chance to test that faith in everyday life. The sūrah confirmed all this earlier when it depicted Pharaoh crying out at the point of drowning: “I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself” (Verse 90) But he was told: “‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land.’” (Verse 91) As we are assured of the inevitability of the operation of God’s laws and that their outcome will never fail to apply in accordance with what people choose for themselves in this life, a window of hope is opened. Salvation is possible when the wrongdoers stop denying the truth and declare their belief before they are overtaken by God’s punishment. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 94 - 97) Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true. If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters. And do not be among those who deny God’s revelations, for then you shall be among those who are lost. Surely, those against whom your Lord’s word [of judgement] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering. Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while. Had your Lord so willed, all people on earth, in their entirety, would have believed. Do you, then, try to compel people to believe? No human being can believe, except by God’s leave. It is He who lays abomination on those who will not use their reason. Say: ‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe? What are they waiting for except a repetition of the days [of calamity] experienced by those who have gone before them? Say: ‘Wait, then, if you will. I am also waiting.’ Thereupon, We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe. (Verses 94-103) The previous passage was concerned with the attitude of the Children of Israel who had received revelations from God. They were aware of Noah and his community’s story, and they were also fully aware of Moses and his experience with Pharaoh, which was given in detail in their Scriptures. The sūrah now addresses the Prophet telling him that if he is in doubt concerning God’s revelations, including the history of past communities, then he should ask those who received revelations before his time. They have full knowledge of what they read in those Scriptures: “If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters.” (Verse 94) But the Prophet (peace be upon him) was not in doubt concerning his revelations. It is reported that when this verse was revealed, the Prophet said, “I do not doubt, and I am not going to ask.” Why is it, then, that he is told to ask if he is in doubt? And why is this followed by the statement that “it is surely the truth that has come to you from your Lord?” It is certainly more than enough for him to know that this statement is made by God. This directive gives us an idea of the difficult situation that prevailed in Makkah after the Prophet was taken on his night journey to Jerusalem and ascended from there to heaven. Some people who had previously declared their acceptance of Islam now denied it, as they could not believe this. What aggravated the matter even more was the fact that shortly before this, the Prophet lost his wife, Khadījah, and his uncle, Abū Ţālib, who had both provided him with much- needed support. They died within a short period of each other. Moreover, the unbelievers in Makkah increased their physical persecution of the Prophet and those who believed in his message. The new faith was practically confined to Makkah, as the Quraysh, the predominant tribe in Arabia, fought hard to stop it from spreading to other tribes. All these circumstances weighed heavily on the Prophet’s heart. Hence, he needed the reassurance that God gives him with this assertion, making it clear that his message is the message of truth. Moreover, the doubters and those who deny God’s message are assigned their place: “And do not be among those who deny God’s revelations, for then you shall be among those who are lost.” (Verse 95) This exposure of the doubters serves to give them another chance to return to the truth. If the Prophet neither doubts nor asks questions when he is permitted to do so, then he must be absolutely certain that what has been given to him is the truth which admits no doubt. This serves as encouragement to others not to doubt or waver. Moreover, this gives us an insight into the method God has laid down for the Muslim community. It must make sure of whatever remains uncertain. It can do so by asking those who have been endowed with great knowledge. It should ask even if the matter concerns something of the basic essentials of faith, because a Muslim is required to make sure of his faith and the law he implements. He must not follow anyone else unless he knows for certain that that person follows the truth. One may well ask here whether there is any conflict or contradiction between the permission to ask others when one is in doubt and the subsequent directive not to be ‘one of the doubters’? There is certainly neither conflict nor contradiction. What is to be avoided is remaining in doubt so that it becomes a permanent condition, without any attempt by the doubter to remove his doubts and reach a stage of certitude. For prolonged doubt is a very bad situation which leads to neither benefit nor knowledge. Since what has been given to the Prophet is the truth that admits no doubt, how is it then that some people continue to deny it and adopt an unreasonably stubborn attitude? The answer is that God’s law is such that when one does not seek guidance, one will not find it, and one who does not open his eyes and heart to the light will not see it. A person who wastes his perceptions will not benefit by what he perceives, and will end up in error. Whatever proofs and signs are available will remain of no use to him. Hence, the law God has set in operation will work against him, and God’s word of punishment will overtake him: “Surely, those against whom your Lord’s word [of punishment] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering.” (Verses 96-97) At this point, acknowledgement of the truth and accepting the faith will not benefit them because it does not flow from their own choice. There is no longer any chance to test that faith in everyday life. The sūrah confirmed all this earlier when it depicted Pharaoh crying out at the point of drowning: “I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself” (Verse 90) But he was told: “‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land.’” (Verse 91) As we are assured of the inevitability of the operation of God’s laws and that their outcome will never fail to apply in accordance with what people choose for themselves in this life, a window of hope is opened. Salvation is possible when the wrongdoers stop denying the truth and declare their belief before they are overtaken by God’s punishment. |
- Surah 10. Yunus - Saad al Ghamidi https://www.youtube.com/watch?v=HvSo7rOh3SU&index=10&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 10. Yunus Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=a2B0ZmN1j4o&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=10
- Surah 10. Yunus Muhammad Al Luhaydan https://www.youtube.com/watch?v=_KXk4XxFOc4&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=10
- Surah Yunus Idris Akbar https://www.youtube.com/watch?v=loJoOeFTKjQ
- Surah Yunus muhammad Minshawi https://www.youtube.com/watch?v=L6uzLB6B9ao&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=10
- The relief from distress pdf - an explanation to the Dua of Yunus - ibn taymiyah http://www.kalamullah.com/Books/The%20Relief%20From%20Distress.pdf
- Dr Israr Ahmed Tafsir Surah Yunus (1-75)1 https://www.youtube.com/watch?v=FoDKOqhUngo&list=PLB4B8D1654A8BD263&index=51
- Surah Yunus (1-75)2 https://www.youtube.com/watch?v=QwO3evrGTi0&list=PLB4B8D1654A8BD263&index=52
- Surah Yunus (75) to Surah Hud (1-49)1 https://www.youtube.com/watch?v=0YpYqfNdytg&index=53&list=PLB4B8D1654A8BD263
- Surah Yunus (75) to Surah Hud (1-49)2 https://www.youtube.com/watch?v=V2diPkhRDfY&index=54&list=PLB4B8D1654A8BD263
