Surah 10

Yūnus

(Jonah)

(Makkan Period)

Title

The title of this surah is derived from verse 98 which refers to the Prophet Yūnus (Jonah). As usual, the title has nothing more than a symbolic significance; it by no means signifies that the surah is focused on the story of Prophet Yūnus (peace be on him).

Place of Revelation

Traditions inform us that the whole surah was revealed in Makka and this is also corroborated by the contents of the surah itself. It is, however, contended by a number of scholars that some of the verses were revealed in Madina. Such a view seems to be based on very superficial information and unsubstantiated conjecture. For a careful study of the surah demonstrates that it does not comprise several discourses revealed on different occasions. On the contrary, the contents convey the distinct impression of being parts of a single, coherent discourse, all of which was presumably revealed in one piece. The subjects contained within the surah also clearly indicate that it was revealed during the Makkan period of the Prophet's life.

Period of Revelation

Although we have not been able to find any tradition which significantly identifies the period in which the surah was revealed, the subjects discussed within it do seem to suggest that it was revealed during the last phase of the Prophet's stay in Makka. The tenor of the discourse indicates that at the time of its revelation, hostility to the Prophet's Message by his opponents had become quite intense. It seems as if the Prophet's opponents had lost their patience and were no longer in a mood to allow him and his followers to remain alive in their midst. They had become so hostile to the Prophet (peace be on him) and his teachings that it could hardly be imagined that teaching and admonition would ever direct them to the right path. Thus, the time had come for them to be severely warned that if they continued to reject the Prophet (peace be on him) they would inevitably face a dire end. It is features such as these that indicate that this particular surah belongs to the last phase of the Makkan period of the Prophet's life. However, it is also clear that this surah pre-dates those surahs which were revealed just prior to Hijrah. The surahs of the latter kind are known for their explicit or implicit references to Hijrah.

Once we know the period of revelation of the surah, there is hardly any need to discuss its circumstantial context since that has already been mentioned in our introductory remarks to Surahs al-An'ām and al-A'raf. (See Towards Understanding the Qur'an, vol. II, pp. 210-13; and vol. III, pp. 1-2 - Ed.)

Subject Matter

The main subjects of the discourse are motivated by the three-fold purpose of communicating the Basic Message, urging people to respond to it positively and warning them against rejecting or opposing it.

The discourse opens by referring to the unbelievers' sense of wonderment that someone who was no more than a human being, one like themselves, was the vehicle for communicating God's Message. This had prompted them to brand the Prophet (peace be on him) a sorcerer even though there was nothing weird or exotic about the Message itself, nor did it seem to have any connection with sorcery or soothsaying.

The Message merely consisted of two vital truths. First, that the One God Who had brought the universe into being and Who holds its reins is the Lord and Master of all mankind, and He alone has the right to be served and worshipped by His creatures. Second, that the present life will be followed by another life when all human beings will be resurrected, will be called to account regarding their actions, and will be judged according to their conduct. As a result those who take God as their Lord and act righteously in compliance with His revealed guidance will be rewarded, and those who act contrary to that command will be punished. The contents of the Prophet's Message are true irrespective of whether people accept it or not. The Prophet (peace be on him) had no axe to grind: he was simply calling people to accept the Message and to change their lives accordingly. Acceptance of the Message would be to their own benefit and its rejection would inevitably hurt them.

Main Themes

These introductory remarks are succeeded by the following themes which appear in a definite sequence:

1. First, arguments aimed at supporting the doctrines of tawhid (unity of God) and the Hereafter are proffered. These are intended to satisfy the minds of people who are mainly interested in guarding themselves against false ideas and their evil conse- quences rather than scoring points off their adversaries in a debate.
2. Misconceptions about the teachings on tawhid and the Hereafter are removed. People are warned about their heedlessness and apathy which stood in the way of their recognizing the truth. 3. Doubts created about the Prophet (peace be on him) are shown to be baseless and the objections raised against his Message are refuted.
3. People are forewarned about the dire consequences they will face in the Next Life if they fail to take heed and mend their ways in the present life.
4. People are warned that the present life is akin to a term of examination, a term that will end with their breathing their last breath of life. If they reject the Prophet's Message and thus fail in the examination to which they have been subjected, the opportunity for success will be irretrievably lost. The advent of the Prophet (peace be on him) and the communication of truth through the Qur'an has provided people with an opportunity that is at once highly valuable and of crucial importance since it is the only one they have. Hence, if they fail to avail themselves of that opportunity they are bound to suffer in the eternal life of the Hereafter.
5. Attention is drawn to the many manifestations of rank ignorance of the truth, and to the several errors of belief and practice which arise because of the failure to live in accord with Divine Guidance.

In this connection the stories of the Prophets Noah and Moses (peace be on them) are narrated - the one of Noah in brief and that of Moses in some detail in order to demonstrate the following points:

1. The unbelievers' attitude towards the Prophet Muḥammad (peace be on him) resembles the attitude displayed by the unbelievers in the past towards the Prophets Noah and Moses (peace be on them). This being so, the contemporaneous unbelievers are also bound to meet the fate of their predecessors.
2. The Prophet Muhammad (peace be on him) and his followers were at that time utterly helpless and weak. This should not, however, lead the unbelievers to the mistaken belief that their present state will endure. It would be a mistake on their part not to realize that the Prophet (peace be on him) enjoyed the support of the same God Who had once supported Moses and Aaron. And there also can be no mistaking the fact that He has the power to turn the tables against the unbelievers in a way which is even beyond the grasp of their imagination.
3. The unbelievers should remember that each person has been granted a term within which he may repent and mend his ways. It is of no avail, however, if someone were to repent when in the throes of death - a lesson which is quite evident from what happened to Pharaoh. (See verses 90-2 below - Ed.)
4. The Prophet's followers are told not to lose hope because they are weak and facing very severe hostility. They are also instructed how to operate in the circumstances which confront them. Moreover, they are warned in forceful terms that if Allah, out of His mercy, were to deliver them from their present state of abject suffering, they should guard against following in the footsteps of the Israelites.

The surah concludes with a declaration that the beliefs and way of life which God has directed His Messenger to follow, constitute the right way for all, a way which may not be altered by anyone. Those who accept this way will do so to their own advantage. Conversely, those who choose to stumble in error will end up hurting only themselves.