Surah Yunus (Jonah) 10 : 48

Overview (Verses 48 - 54)
 
Why Precipitate God’s Punishment?
 
“They say: ‘When will this promise be fulfilled, if you are truthful?’” (Verse 48) The question was asked by way of a challenge. They were actually demanding that whatever the Prophet warned them against be fulfilled, and that God’s judgement be made just as it had been on earlier communities which denied God’s messengers. But the answer the Prophet is instructed to give makes all issues succinctly clear: “Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’” (Verse 49)
 
If God’s Messenger does not have any power to bring harm or benefit to himself, he certainly cannot bring such harm or benefit to them either. It should be pointed out here that harm is mentioned before benefit because they were precipitating harm. In a different context, benefit is mentioned first because it is more fitting to the situation. This occurs in Sūrah 7, The Heights, or Al-A`rāf, when he says: “Had I possessed knowledge of what lies beyond the reach of human perception, I would have availed myself of much that is good and no evil would have ever touched me.” (7: 188)
 
“Say: ‘I have no power over any harm or benefit to myself except as God may please.’” (Verse 49) It is all, then, by God’s will. He brings His word to pass and He puts His warnings into effect whenever He pleases. His law will never fail, and the term He has set will fall due as He has determined: “For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.” (Verse 49) The term may end with physical destruction, as happened to earlier communities, or it may take a metaphorical form, which leaves a community lost, vanquished. This may last for some time and the community may then rise again, or it may be permanent and the community continues its decline. Individuals may remain but its existence as a community is over. All this takes place in accordance with God’s law which never changes. There is no element of coincidence, favouritism or prejudice. Only those communities which fulfil the requirements of vigorous existence will live, and those which abandon them will decline or die. It is clearly established that the Muslim community will lead an active and solid life if it follows God’s Messenger who calls on it to take what ensures its continued life. Belief in the Prophet and his message is not sufficient on its own. Action is needed as clearly defined by Islam in all fields of life. The code of living laid down by God must be followed and the values He has set must be adhered to. Otherwise, the term set will come to pass as per God’s law.
 
The sūrah then adds a surprising touch. The unbelievers are led from a position where they challenge and ridicule to one where they are threatened: “Say: ‘Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten?’” (Verse 50) God’s punishment will come at a time and place unknown to human beings. It may come during the night when people are asleep, or in the day when they are awake and alert. Yet their alertness will not prevent it. So why should they wish to hasten it when it brings them no good?
 
While they are still in shock at the idea that their punishment may be very close, the next verse delivers an even greater shock, showing that punishment as having actually occurred when it has not. This is done to alert people’s consciences and heighten their feelings to its reality. “Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?” (Verse 51) The image shows the punishment as having been inflicted, and they as having believed in it. It is as if they are being rebuked now for not believing when they had every reason to do so before they were punished. To complete this future scene, painted as if it is happening now, the next verse says: “Then it will be said to the wrongdoers: ‘Taste the long-lasting torment. Is this requital anything other than the just due for what you used to do?’” (Verse 52) Thus the sūrah takes us to the moment of reckoning and punishment while a few moments and a couple of verses earlier we are still in this life, listening to God’s address to His Messenger, telling him of the fate of those who persist in denying his message. The scene concludes with the unbelievers asking the Prophet about whether the warning and punishment are really true. Deep inside, they are shaken. The answer is emphatic, asserted with an oath that it is most certain: “They will ask you: ‘Is all this true?’ Say: ‘Yes, by my Lord. It is most certainly true, and you will never be beyond God’s reach.’” (Verse 53) That is a remarkable reply indeed: ‘Yes, by my Lord.’ I know my Lord and His power, and I do not make a false oath. I only swear to assert the truth in a most serious manner: “It is most certainly true, and you will never be beyond God’s reach.” (Verse 53) He can always gather you and bring you to the reckoning and then administer His reward or punishment, as you deserve.
 
While we are still following this question and answer, the sūrah suddenly takes us deep into the time when people are made to account for their deeds and their fate is determined. First a supposition is made: “Should every wrongdoer possess all that the earth contains, he will gladly offer it all as ransom.” (Verse 54)
 
But such a ransom will not be accepted, even should it be offered. But before the verse is concluded, we see that what was supposed has come to pass and the whole matter is done and finished with: “They will harbour feelings of remorse when they see the suffering.” (Verse 54) It has all come as a great surprise which leaves them powerless. The image here is one of gloomy faces, full of sadness, their lips unable to utter a word: “Judgement will be passed on them in all fairness; and they will not be wronged.” (Verse 54) The whole scene which started only half a verse earlier as a supposed probability is concluded as a reality and a foregone conclusion. This is an example of how the Qur’ān paints impressive scenes that penetrate into our consciousness.