Surah Yunus (Jonah) 10 : 78
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Have you come to us
to turn us away
and you two (may) have
1. Lessons/Guidance/Reflections/Gems[ edit ]
They feared that the new call would destroy their inherited beliefs which formed the foundation of their political and economic systems. They feared that they would lose their power which was conferred on them by the superstitious beliefs they promoted.
This is indeed the old and new reason which motivates tyrants to oppose every call to believe in God and follow His message. Hence, they fabricate all sorts of excuses, make false accusations against the advocates of the true faith, and brutally suppress them. It is their desire to remain ‘supreme in the land’ that forms their strongest motive. Their supremacy is based on false beliefs which the tyrants are keen to preserve in people’s minds, despite their fallacy and what they may involve of superstition or deception. They know that when people’s minds are open to receive the true faith, and their hearts are illumined with the new light, then that represents a danger to their long established values and positions. Indeed it shakes their very foundation and authority as perceived by the masses. The divine faith preached by all prophets aims to establish the truth that God is the only deity and the Lord of the universe. All false deities that usurp God’s authority and claim Lordship must be removed.
Tyranny never allows the truth to be presented to the masses, because it represents a general declaration liberating mankind from servitude to any authority other than God’s. Tyranny realizes that its very existence is threatened by this declaration. Hence, it suppresses it with all the power at its disposal.
This is the true reason for the suppression of the Islamic call throughout history. The intelligent people of the Quraysh could not have been blind to the truth of the Prophet’s message and its sublime aspects. They could not have been unaware of the falsehood of their idolatrous beliefs. But they feared for their power and position. They realized that they could only maintain these through their false beliefs, just like the nobles in Pharaoh’s court.
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).