Surah Yunus (Jonah) 10 : 36
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most of them
1. Lessons/Guidance/Reflections/Gems[ edit ]
They think that God has partners, but they do not try to test such thoughts either by reasoning or in practical terms. They think that their forefathers would not have worshipped idols unless those idols had something to deserve worship. But they do not question this false premise, nor do they free their minds from the shackles of following such thoughts blindly. They assume that God would not reveal anything to a man from among them, but they do not question why God would not do so. They also assume that the Qur’ān is authored by Muĥammad, but they do not try to verify whether Muĥammad is capable of authoring the Qur’ān, when they themselves, human beings like him, are totally incapable of producing a sūrah similar to the Qur’ān. Thus they go about life nourishing a host of assumptions and thoughts that have no foundation. As the Qur’ān describes it, they thrive on conjecture but this does not give them anything of substance. It is God alone who knows fully what they do.
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).