Surah Yunus (Jonah) 10 : 23
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He saved them
(of) the life
(of) the world
(is) your return
and We will inform you
you used (to)
1. Lessons/Guidance/Reflections/Gems[ edit ]
This also comes as a complete surprise. This in itself is a whole scene, and we miss none of its totality and fine detail. Nor do we miss any feeling or reaction it induces. In essence we are given a picture of a real event, but it is also a mental scene describing the nature of many people regardless of the generation they were born into. Hence the sūrah follows it with comments addressed to mankind throughout history.
Whether these offences are committed against oneself, by sending it on the way to perdition, letting it indulge in disobedience that is certain to make it the loser, or offences against all humanity since humanity represents one soul, the offenders will suffer the consequences. These consequences will also be shared by those who allow them to offend.
The worst type of offence is that which represents an aggression against God Himself, usurping His Lordship and sovereignty, claiming these for the usurpers themselves. When people are guilty of this type of offence, they suffer its wretched consequences in this present life before they endure its punishment in the hereafter. These consequences are manifested in corruption that spreads into the whole life. All mankind are miserable because of it. No human dignity, freedom or virtue is left untouched by it.
The basic point here is that people should submit themselves purely to God, or else they will find themselves submitting to tyrants who try to impose their authority on them. The struggle to establish the principle of God’s oneness in human life and to acknowledge God as the only Lord is a struggle for human dignity, freedom and morality, and indeed for every value which helps man to break his shackles, and lift himself to the high standards that befit him. That is the reckoning and reward that take place in the hereafter, when all the misery and suffering of this life is clearly over.
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).