Surah Yunus (Jonah) 10 : 21
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We let [the] mankind taste
We let [the] mankind taste
has touched them
(is) more swift
1. Lessons/Guidance/Reflections/Gems[ edit ]
Strange indeed is this human creature, for he does not remember God except in times of hardship and affliction. He does not remove from his nature all the bad influences that distort it, bringing it back to its purity, except when he feels the pressure of misfortune weighing heavily upon him. But when he feels safe and secure, he either forgets or transgresses. The only exceptions are those who follow God’s guidance. Their nature remains pure and responsive all the time. It enjoys the purity of faith which keeps it clean and shining. Thus did Pharaoh’s people with Moses. Whenever they were overwhelmed by God’s punishment, they cried out, sending their earnest appeals for its lifting, and promising to change and mend their ways. Once they were shown God’s mercy, they started to scheme against God’s revelations, giving them wrong interpretations. They even claimed different reasons for the lifting of their afflictions. The Quraysh, the Arab tribe living in Makkah at the Prophet’s time, did the same. When they experienced drought and feared for their lives, they came to the Prophet, appealing to him by their ties of kinship, to pray to God on their behalf. He did and God answered his prayers, sending rain in abundance. But the Quraysh did not fulfil their pledges. They schemed against God’s revelations and persisted in their erring ways. Indeed this is a constant phenomenon, unless man accepts the divine faith and follows God’s guidance.
God is certainly more able to plan and make their scheming ineffective. All that which they scheme is laid open before Him. When their scheming is known in advance, it is very easy to foil. “Our messengers are recording all that you may devise.” Nothing of it is overlooked or forgotten. As for the identity of those messengers and how they record and write, all we know is that which we can glean from statements like the present one. We accept these statements as they are, without trying to interpret them further.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
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  and before Hud  – which would place it around year 11 of Prophethood.[Ref: Ibn Ashoor, Tahrir wa Tanwir]
8. Reasons for Revelation[ edit ]
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).