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 |
| 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
- 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) = * | ||
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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Sayyid Qutb Overview (Verses 101 - 103) Before we move further we need to reflect briefly on the verse that says: “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?” (Verse 101) The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully. The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense. Reflection on what exists in the heavens and earth gives the human heart and mind a wealth of feelings, responses and influences, as well as meaningful interaction with the universe. All this helps man to be receptive to everything in the universe that points to God’s existence, majesty, power, planning, wisdom and perfect knowledge. With the passage of time, human knowledge of the universe increases. A human being who sees God’s light and follows His guidance benefits greatly from increased knowledge. He is better able to know the universe and interact with it. He joins the universe in glorifying God, for: “There is nothing that exists but celebrates His praises, although you may not understand their praises.” (17: 44) Only a person whose heart nurtures its bond with God understands such praises. When human knowledge is devoid of the light of faith, it increases human misery as it leads people further away from God and deprives them of the happiness that comes with faith. “But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101) What is the benefit of signs and warnings when hearts are hardened, minds are shut, receptive faculties are left idle and the whole human being is isolated from the universe, unable to listen to its glorification of God? The Qur’ānic method of explaining the nature of God shows the universe and life generally as a great exhibition in which the truth of God’s existence is seen most vividly through its extensive action. Its presence overwhelms all human faculties. This method does not make of God’s existence a topic for debate. Indeed the way the Qur’ān looks at the universe and what we see in it fills our hearts with the fact of God’s existence so as to leave no room for arguing about it. The Qur’ān speaks directly of the results of this existence in the whole universe, and its influence on human conscience and human life in general. In its method, the Qur’ān relies on a basic element in the make up of human beings. After all, it is God who has created man and He knows best what He has created: “It is We who have created man, and We know the promptings of his soul.” (50: 16) There is a basic need in human nature to have faith and to believe in a deity. In fact, when human nature is uncorrupted, it experiences a strong inner feeling directing it towards belief in a single God. The purpose of true faith is not to initiate this need to believe in God. That feeling is basic to human nature. True faith seeks to put man’s concept of God on a proper footing, and to make the true God, who is the only deity in the universe, known to man, with all His attributes. It is to know God properly, not to establish His existence, that the true faith works. For it also aims to make man aware of the effects on human life of God’s existence, i.e. His Lordship and Sovereignty. Indeed the mere doubt of God’s existence, let alone denying it altogether, is indicative of an imbalance in human nature, and a malfunctioning of its faculties of perception. Such malfunctioning is not rectified by argument and logic. This universe knows God, believes in Him and submits itself to Him. Every living thing in it celebrates God’s praises, except for a few humans. Mankind lives in this universe where the echoes of faith in God and submission to Him are heard everywhere, as are God’s praises and glorification. Therefore, someone whose nature does not perceive all this is one whose natural qualities of perception are not functioning properly. Argument is not the proper way to address such a heart and mind. The correct way is to try to alert man’s faculties of perception, and awaken his nature so that it may resume its proper function. Drawing man’s attention, as well as his heart and mind, to what exists in the heavens and the earth is one of the methods the Qur’ān uses to awaken human hearts. Those unbelievers among the pagan Arabs, and others who adopt a similar attitude, neither responded nor reflected. What were they waiting for, then? God’s law will always remain in operation. The destiny of those who deny the truth is well known, and they cannot expect that God’s law will not apply to them. God may give them a chance, and may withhold their punishment for a while, but those who persist in denying Him will suffer in the end: “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”.’ (Verse 102) This is a threat that puts an end to all argument while it fills hearts with fear. This passage is then concluded with the final outcome of every message and every opposition to it, making plain the lessons of the histories reported in the sūrah: “We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe.” (Verse 103) This is the promise God has made: the seed of faith will retain its healthy function. It will be safe after every type of persecution to which its advocates are subjected. It will survive every denial and every torture inflicted on its advocates. The stories related in this sūrah, and elsewhere in the Qur’ān confirm this. Hence, the believers should be reassured. Overview (Verses 101 - 103) Before we move further we need to reflect briefly on the verse that says: “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?” (Verse 101) The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully. The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense. Reflection on what exists in the heavens and earth gives the human heart and mind a wealth of feelings, responses and influences, as well as meaningful interaction with the universe. All this helps man to be receptive to everything in the universe that points to God’s existence, majesty, power, planning, wisdom and perfect knowledge. With the passage of time, human knowledge of the universe increases. A human being who sees God’s light and follows His guidance benefits greatly from increased knowledge. He is better able to know the universe and interact with it. He joins the universe in glorifying God, for: “There is nothing that exists but celebrates His praises, although you may not understand their praises.” (17: 44) Only a person whose heart nurtures its bond with God understands such praises. When human knowledge is devoid of the light of faith, it increases human misery as it leads people further away from God and deprives them of the happiness that comes with faith. “But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101) What is the benefit of signs and warnings when hearts are hardened, minds are shut, receptive faculties are left idle and the whole human being is isolated from the universe, unable to listen to its glorification of God? The Qur’ānic method of explaining the nature of God shows the universe and life generally as a great exhibition in which the truth of God’s existence is seen most vividly through its extensive action. Its presence overwhelms all human faculties. This method does not make of God’s existence a topic for debate. Indeed the way the Qur’ān looks at the universe and what we see in it fills our hearts with the fact of God’s existence so as to leave no room for arguing about it. The Qur’ān speaks directly of the results of this existence in the whole universe, and its influence on human conscience and human life in general. In its method, the Qur’ān relies on a basic element in the make up of human beings. After all, it is God who has created man and He knows best what He has created: “It is We who have created man, and We know the promptings of his soul.” (50: 16) There is a basic need in human nature to have faith and to believe in a deity. In fact, when human nature is uncorrupted, it experiences a strong inner feeling directing it towards belief in a single God. The purpose of true faith is not to initiate this need to believe in God. That feeling is basic to human nature. True faith seeks to put man’s concept of God on a proper footing, and to make the true God, who is the only deity in the universe, known to man, with all His attributes. It is to know God properly, not to establish His existence, that the true faith works. For it also aims to make man aware of the effects on human life of God’s existence, i.e. His Lordship and Sovereignty. Indeed the mere doubt of God’s existence, let alone denying it altogether, is indicative of an imbalance in human nature, and a malfunctioning of its faculties of perception. Such malfunctioning is not rectified by argument and logic. This universe knows God, believes in Him and submits itself to Him. Every living thing in it celebrates God’s praises, except for a few humans. Mankind lives in this universe where the echoes of faith in God and submission to Him are heard everywhere, as are God’s praises and glorification. Therefore, someone whose nature does not perceive all this is one whose natural qualities of perception are not functioning properly. Argument is not the proper way to address such a heart and mind. The correct way is to try to alert man’s faculties of perception, and awaken his nature so that it may resume its proper function. Drawing man’s attention, as well as his heart and mind, to what exists in the heavens and the earth is one of the methods the Qur’ān uses to awaken human hearts. Those unbelievers among the pagan Arabs, and others who adopt a similar attitude, neither responded nor reflected. What were they waiting for, then? God’s law will always remain in operation. The destiny of those who deny the truth is well known, and they cannot expect that God’s law will not apply to them. God may give them a chance, and may withhold their punishment for a while, but those who persist in denying Him will suffer in the end: “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”.’ (Verse 102) This is a threat that puts an end to all argument while it fills hearts with fear. This passage is then concluded with the final outcome of every message and every opposition to it, making plain the lessons of the histories reported in the sūrah: “We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe.” (Verse 103) This is the promise God has made: the seed of faith will retain its healthy function. It will be safe after every type of persecution to which its advocates are subjected. It will survive every denial and every torture inflicted on its advocates. The stories related in this sūrah, and elsewhere in the Qur’ān confirm this. Hence, the believers should be reassured. |
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 101 - 103) Before we move further we need to reflect briefly on the verse that says: “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?” (Verse 101) The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully. The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense. Reflection on what exists in the heavens and earth gives the human heart and mind a wealth of feelings, responses and influences, as well as meaningful interaction with the universe. All this helps man to be receptive to everything in the universe that points to God’s existence, majesty, power, planning, wisdom and perfect knowledge. With the passage of time, human knowledge of the universe increases. A human being who sees God’s light and follows His guidance benefits greatly from increased knowledge. He is better able to know the universe and interact with it. He joins the universe in glorifying God, for: “There is nothing that exists but celebrates His praises, although you may not understand their praises.” (17: 44) Only a person whose heart nurtures its bond with God understands such praises. When human knowledge is devoid of the light of faith, it increases human misery as it leads people further away from God and deprives them of the happiness that comes with faith. “But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101) What is the benefit of signs and warnings when hearts are hardened, minds are shut, receptive faculties are left idle and the whole human being is isolated from the universe, unable to listen to its glorification of God? The Qur’ānic method of explaining the nature of God shows the universe and life generally as a great exhibition in which the truth of God’s existence is seen most vividly through its extensive action. Its presence overwhelms all human faculties. This method does not make of God’s existence a topic for debate. Indeed the way the Qur’ān looks at the universe and what we see in it fills our hearts with the fact of God’s existence so as to leave no room for arguing about it. The Qur’ān speaks directly of the results of this existence in the whole universe, and its influence on human conscience and human life in general. In its method, the Qur’ān relies on a basic element in the make up of human beings. After all, it is God who has created man and He knows best what He has created: “It is We who have created man, and We know the promptings of his soul.” (50: 16) There is a basic need in human nature to have faith and to believe in a deity. In fact, when human nature is uncorrupted, it experiences a strong inner feeling directing it towards belief in a single God. The purpose of true faith is not to initiate this need to believe in God. That feeling is basic to human nature. True faith seeks to put man’s concept of God on a proper footing, and to make the true God, who is the only deity in the universe, known to man, with all His attributes. It is to know God properly, not to establish His existence, that the true faith works. For it also aims to make man aware of the effects on human life of God’s existence, i.e. His Lordship and Sovereignty. Indeed the mere doubt of God’s existence, let alone denying it altogether, is indicative of an imbalance in human nature, and a malfunctioning of its faculties of perception. Such malfunctioning is not rectified by argument and logic. This universe knows God, believes in Him and submits itself to Him. Every living thing in it celebrates God’s praises, except for a few humans. Mankind lives in this universe where the echoes of faith in God and submission to Him are heard everywhere, as are God’s praises and glorification. Therefore, someone whose nature does not perceive all this is one whose natural qualities of perception are not functioning properly. Argument is not the proper way to address such a heart and mind. The correct way is to try to alert man’s faculties of perception, and awaken his nature so that it may resume its proper function. Drawing man’s attention, as well as his heart and mind, to what exists in the heavens and the earth is one of the methods the Qur’ān uses to awaken human hearts. Those unbelievers among the pagan Arabs, and others who adopt a similar attitude, neither responded nor reflected. What were they waiting for, then? God’s law will always remain in operation. The destiny of those who deny the truth is well known, and they cannot expect that God’s law will not apply to them. God may give them a chance, and may withhold their punishment for a while, but those who persist in denying Him will suffer in the end: “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”.’ (Verse 102) This is a threat that puts an end to all argument while it fills hearts with fear. This passage is then concluded with the final outcome of every message and every opposition to it, making plain the lessons of the histories reported in the sūrah: “We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe.” (Verse 103) This is the promise God has made: the seed of faith will retain its healthy function. It will be safe after every type of persecution to which its advocates are subjected. It will survive every denial and every torture inflicted on its advocates. The stories related in this sūrah, and elsewhere in the Qur’ān confirm this. Hence, the believers should be reassured. |
- 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
