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
| |
| 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
| |
| Names of Prophets Mentioned
Nuh, Musa, Harun, Yunus
| |
| 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)
| |
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
|
Sayyid Qutb Overview (Verses 87 - 89) Thus, the two lines were drawn and the two communities were clearly identified. Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87) This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization. Having despaired of any positive response from Pharaoh and his nobles, Moses turned to his Lord with a supplication that He destroy the Egyptians’ property and riches because these had lured them away from the truth, so compromising their faith. Thus they had sunk deep into error. He further prayed that the rich remain hardened in their disbelief, so that they would face a grievous punishment. God answered his supplication: “Moses said, Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life, with the result that they have been leading people astray from Your path. Our Lord! Wipe out their riches and harden their hearts, so that they do not believe until they face the grievous suffering.’ He replied: ‘Your prayer is accepted. Continue, both of you, steadfastly on the right path, and do not follow the path of those who are devoid of knowledge.” (Verses 88-89) Moses begins his prayer with a statement: “Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life.” (Verse 88) These riches and splendour become a means to turn people away from Your path, either by the lure that they constitute or by the power they give to those who have them enabling them to humiliate or lead others astray. There is no doubt that if the corrupt people are the ones who have all the splendour and riches, a situation is created where many people are shaken because they do not realize that these riches are no more than a test. In comparison to God’s bounty, whether it is bestowed in this life or in the hereafter, they are of no value. Moses appeals to God to destroy these riches, so that the nobles no longer have the means to tempt and pressurize people away from the right path. The rest of his supplication, that Pharaoh and his nobles not believe until they witness the suffering, is the prayer of one who has despaired that any of them will ever recognize the truth. Hence, he wants them to be hardened even further until they face their due punishment. Repentance then is not acceptable, because it does not signify any real regret, or any positive change based on free choice. “He replied: ‘Your prayer is accepted.’” (Verse 89) That then brings the matter to its due end. “Continue, both of you, steadfastly on the right path.” (Verse 89) Follow that path until the end, paying no regard to anything different. “Do not follow the path of those who are devoid of knowledge.” (Verse 89) Such people move along without guidance. Their plans are flawed, and they lack certainty. Hence they are worried about their destiny, unsure of the path they follow. Overview (Verses 87 - 89) Thus, the two lines were drawn and the two communities were clearly identified. Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87) This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization. Having despaired of any positive response from Pharaoh and his nobles, Moses turned to his Lord with a supplication that He destroy the Egyptians’ property and riches because these had lured them away from the truth, so compromising their faith. Thus they had sunk deep into error. He further prayed that the rich remain hardened in their disbelief, so that they would face a grievous punishment. God answered his supplication: “Moses said, Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life, with the result that they have been leading people astray from Your path. Our Lord! Wipe out their riches and harden their hearts, so that they do not believe until they face the grievous suffering.’ He replied: ‘Your prayer is accepted. Continue, both of you, steadfastly on the right path, and do not follow the path of those who are devoid of knowledge.” (Verses 88-89) Moses begins his prayer with a statement: “Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life.” (Verse 88) These riches and splendour become a means to turn people away from Your path, either by the lure that they constitute or by the power they give to those who have them enabling them to humiliate or lead others astray. There is no doubt that if the corrupt people are the ones who have all the splendour and riches, a situation is created where many people are shaken because they do not realize that these riches are no more than a test. In comparison to God’s bounty, whether it is bestowed in this life or in the hereafter, they are of no value. Moses appeals to God to destroy these riches, so that the nobles no longer have the means to tempt and pressurize people away from the right path. The rest of his supplication, that Pharaoh and his nobles not believe until they witness the suffering, is the prayer of one who has despaired that any of them will ever recognize the truth. Hence, he wants them to be hardened even further until they face their due punishment. Repentance then is not acceptable, because it does not signify any real regret, or any positive change based on free choice. “He replied: ‘Your prayer is accepted.’” (Verse 89) That then brings the matter to its due end. “Continue, both of you, steadfastly on the right path.” (Verse 89) Follow that path until the end, paying no regard to anything different. “Do not follow the path of those who are devoid of knowledge.” (Verse 89) Such people move along without guidance. Their plans are flawed, and they lack certainty. Hence they are worried about their destiny, unsure of the path they follow. |
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
|
|
Overview (Verses 87 - 89) Thus, the two lines were drawn and the two communities were clearly identified. Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87) This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization. Having despaired of any positive response from Pharaoh and his nobles, Moses turned to his Lord with a supplication that He destroy the Egyptians’ property and riches because these had lured them away from the truth, so compromising their faith. Thus they had sunk deep into error. He further prayed that the rich remain hardened in their disbelief, so that they would face a grievous punishment. God answered his supplication: “Moses said, Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life, with the result that they have been leading people astray from Your path. Our Lord! Wipe out their riches and harden their hearts, so that they do not believe until they face the grievous suffering.’ He replied: ‘Your prayer is accepted. Continue, both of you, steadfastly on the right path, and do not follow the path of those who are devoid of knowledge.” (Verses 88-89) Moses begins his prayer with a statement: “Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life.” (Verse 88) These riches and splendour become a means to turn people away from Your path, either by the lure that they constitute or by the power they give to those who have them enabling them to humiliate or lead others astray. There is no doubt that if the corrupt people are the ones who have all the splendour and riches, a situation is created where many people are shaken because they do not realize that these riches are no more than a test. In comparison to God’s bounty, whether it is bestowed in this life or in the hereafter, they are of no value. Moses appeals to God to destroy these riches, so that the nobles no longer have the means to tempt and pressurize people away from the right path. The rest of his supplication, that Pharaoh and his nobles not believe until they witness the suffering, is the prayer of one who has despaired that any of them will ever recognize the truth. Hence, he wants them to be hardened even further until they face their due punishment. Repentance then is not acceptable, because it does not signify any real regret, or any positive change based on free choice. “He replied: ‘Your prayer is accepted.’” (Verse 89) That then brings the matter to its due end. “Continue, both of you, steadfastly on the right path.” (Verse 89) Follow that path until the end, paying no regard to anything different. “Do not follow the path of those who are devoid of knowledge.” (Verse 89) Such people move along without guidance. Their plans are flawed, and they lack certainty. Hence they are worried about their destiny, unsure of the path they follow. |
- 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
