Surah Yunus (Jonah) 10 : 94

Overview (Verses 94 - 97)
 
No Doubts Entertained

Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true.

If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters. And do not be among those who deny God’s revelations, for then you shall be among those who are lost. Surely, those against whom your Lord’s word [of judgement] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering. Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while. Had your Lord so willed, all people on earth, in their entirety, would have believed. Do you, then, try to compel people to believe? No human being can believe, except by God’s leave. It is He who lays abomination on those who will not use their reason. Say: ‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe? What are they waiting for except a repetition of the days [of calamity] experienced by those who have gone before them? Say: ‘Wait, then, if you will. I am also waiting.’ Thereupon, We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe. (Verses 94-103)

The previous passage was concerned with the attitude of the Children of Israel who had received revelations from God. They were aware of Noah and his community’s story, and they were also fully aware of Moses and his experience with Pharaoh, which was given in detail in their Scriptures. The sūrah now addresses the Prophet telling him that if he is in doubt concerning God’s revelations, including the history of past communities, then he should ask those who received revelations before his time. They have full knowledge of what they read in those Scriptures: “If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters.” (Verse 94)

But the Prophet (peace be upon him) was not in doubt concerning his revelations. It is reported that when this verse was revealed, the Prophet said, “I do not doubt, and I am not going to ask.” Why is it, then, that he is told to ask if he is in doubt? And why is this followed by the statement that “it is surely the truth that has come to you from your Lord?” It is certainly more than enough for him to know that this statement is made by God.

This directive gives us an idea of the difficult situation that prevailed in Makkah after the Prophet was taken on his night journey to Jerusalem and ascended from there to heaven. Some people who had previously declared their acceptance of Islam now denied it, as they could not believe this. What aggravated the matter even more was the fact that shortly before this, the Prophet lost his wife, Khadījah, and his uncle, Abū Ţālib, who had both provided him with much- needed support. They died within a short period of each other. Moreover, the unbelievers in Makkah increased their physical persecution of the Prophet and those who believed in his message. The new faith was practically confined to Makkah, as the Quraysh, the predominant tribe in Arabia, fought hard to stop it from spreading to other tribes. All these circumstances weighed heavily on the Prophet’s heart. Hence, he needed the reassurance that God gives him with this assertion, making it clear that his message is the message of truth.

Moreover, the doubters and those who deny God’s message are assigned their place: “And do not be among those who deny God’s revelations, for then you shall be among those who are lost.” (Verse 95) 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.

Since what has been given to the Prophet is the truth that admits no doubt, how is it then that some people continue to deny it and adopt an unreasonably stubborn attitude? The answer is that God’s law is such that when one does not seek guidance, one will not find it, and one who does not open his eyes and heart to the light will not see it. A person who wastes his perceptions will not benefit by what he perceives, and will end up in error. Whatever proofs and signs are available will remain of no use to him. Hence, the law God has set in operation will work against him, and God’s word of punishment will overtake him: “Surely, those against whom your Lord’s word [of punishment] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering.” (Verses 96-97)

At this point, acknowledgement of the truth and accepting the faith will not benefit them because it does not flow from their own choice. There is no longer any chance to test that faith in everyday life. The sūrah confirmed all this earlier when it depicted Pharaoh crying out at the point of drowning: “I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself” (Verse 90) But he was told: “‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land.’” (Verse 91)

As we are assured of the inevitability of the operation of God’s laws and that their outcome will never fail to apply in accordance with what people choose for themselves in this life, a window of hope is opened. Salvation is possible when the wrongdoers stop denying the truth and declare their belief before they are overtaken by God’s punishment.