Surah Yunus (Jonah) 10 : 95
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(the) Signs of Allah
(the) Signs of Allah
then you will be
1. Lessons/Guidance/Reflections/Gems[ edit ]
This exposure of the doubters serves to give them another chance to return to the truth. If the Prophet neither doubts nor asks questions when he is permitted to do so, then he must be absolutely certain that what has been given to him is the truth which admits no doubt. This serves as encouragement to others not to doubt or waver.
Moreover, this gives us an insight into the method God has laid down for the Muslim community. It must make sure of whatever remains uncertain. It can do so by asking those who have been endowed with great knowledge. It should ask even if the matter concerns something of the basic essentials of faith, because a Muslim is required to make sure of his faith and the law he implements. He must not follow anyone else unless he knows for certain that that person follows the truth.
One may well ask here whether there is any conflict or contradiction between the permission to ask others when one is in doubt and the subsequent directive not to be ‘one of the doubters’? There is certainly neither conflict nor contradiction. What is to be avoided is remaining in doubt so that it becomes a permanent condition, without any attempt by the doubter to remove his doubts and reach a stage of certitude. For prolonged doubt is a very bad situation which leads to neither benefit nor knowledge.
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).