Surah Yunus (Jonah) 10 : 99
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surely, (would) have believed
all of them
1. Lessons/Guidance/Reflections/Gems[ edit ]
Had God so willed, He would have created the human race in a different mould, allowing it to know only the path of faith, as He has done with the angels. Or He would have given human beings a single susceptibility leading them all to acceptance of the faith. In His wisdom, which we may or may not understand, God has created man with a dual susceptibility towards good and evil, to follow guidance or sink into error. He has given man free-will to choose his path. Furthermore, God has so willed that when any human being uses his feelings and faculties to understand the signs pointing to the way to faith, and when he reflects on the revelations and proofs given by God’s messengers, he will accept the divine faith. His belief will lead him along the way to salvation. On the other hand, when man shuts his mind and faculties to faith, his heart will be hardened and his mind closed. This leads him to deny the truth and, in consequence, to suffer the punishment God has determined for all unbelievers.
This means that accepting the faith is a matter of choice. The Prophet does not compel anyone to believe, because there can be no compulsion in matters determined by reason and conscience. This is a rhetorical question which serves to emphasize that compulsion is not possible.
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).