An Introduction to Sūrah Yūnus

An Introduction to Sūrah Yūnus

By Sulaiman Patel

(5th Year Alim Student, DarusSalam Seminary)

Allāh sent the messengers to guide mankind. With each, He would send miracles pertaining to what that nation excelled in. Moses was given a staff, which turned into a serpent. And he was sent to a nation who mastered magic. Jesus was sent to a nation who mastered medicine and was sent with the miracle of curing the sick.

As for Muḥammad, he was sent to a nation who mastered language. Thus, he was sent with a miracle related to that. That miracle is the Qurʾān, which is at the pinnacle of Arabic eloquence. The scholars mentioned that one aspect of the miracle is that the verses and chapters of the Qurʾān are all connected.

Sūrah Yūnus (Jonah) was revealed in AH 11. It is the Qurʾān’s tenth sūrah and the fifty-first to be revealed. Sūrah Yūnus was revealed after Sūrah Banī Isrāʾīl and before Sūrah Hūd. It is Makkan except for a few verses.^[1] The scholars differed on the number of its verses that are Makkan. Some say the first forty were revealed in Madinah, while others say that only a couple were revealed there.^[2]

Ibn ʿAbbās said that the entire sūrah is Makkan. This difference of opinion could be based on the opinion that the verses in which the People of the Book are refuted are all Madanī.^[3]  The majority of scholars opine that the sūrah contains 109 verses.^[4]  However, the scholars of the Levant maintain that it contains 110 verses.^[5]

There are many teachings and lessons contained in this sūrah. This, like other Makkan sūrahs, discusses the fundamentals of Islām. The foundations of Allāh’s oneness (ar. tawḥīd) along with debunking the false notions of polytheism (ar. shirk) are detailed. Along with that, it clarifies and removes doubts and objections by establishing the concepts of Prophethood, Resurrection, and Judgement. The Qurʾān is also one of the central topics addressed in this sūrah.^[6]

Many sūrahs are named after a word or a story that is mentioned in them. This sūrah was named Yūnus because of the story of Yūnus and the lesson it contains regarding punishment being averted from his nation after it repented and believed. This was an incident specific to his nation; no other nation was saved after it was told that it would be punished.^[7]

As for the story of Yūnus, it is only mentioned here and in Sūrat al-Sāffāt. Ibn ʿĀshūr says that the reason it was called by this name was to distinguish the four sūrahs that begin with: “Alif, Lām, Rāʾ.” Those sūrahs are also named after a prophet, whereas normally sūrahs are named after the first words mentioned, especially if they are al-ḥurūf al-muqaṭṭaʿāt.^[8]

As previously mentioned, the scholars opine that all sūrahs are related and connected. Regarding this sūrah, the scholars relate many connections between it and Sūrat al-Tawbah, which comes immediately before. Sūrat al-Tawbah concludes with the mentioning of the Prophet’s attributes, and this one begins by repelling doubts regarding the Revelation coming to the Messenger.

Similarly, the previous sūrah expresses the disassociation of the Prophet from the polytheists along with the command to fight them. And, in this sūrah, that is mentioned without the command to fight. Rather, the command is to turn away from them.

Many verses from the previous sūrah discuss the hypocrites and their attitude towards the Qurʾān. This sūrah also talks about the disbelievers and what they said while portions of the Qurʾān were revealed. Sūrat al-Tawbah primarily discusses the hypocrites and their beliefs, while this sūrah focuses on the polytheists and their doubts.^[9]

At the end of Sūrat al-Tawbah, Allāh mentions that when some verses were revealed, the hypocrites would make fun of them and the disbelievers of Makkah would criticize Muḥammad. Therefore, this sūrah begins by answering the doubts of the Makkans and by chastising them for denying the Prophethood.

Another connection mentioned is that Sūrat al-Tawbah chastises the disbelievers for their failure to repent to Allāh when a calamity afflicts them.^[10] This is explained in the verse: “And when man experiences hardship, he prays to Us. Then, when We bestow a favor on him, he says: ‘I have been given it because of my knowledge.’ Rather, it is a trial, but most of them do not know.”^[11] The same theme is discussed again in Sūrah Yūnus, 10:22-23.^[12]

One should remember that the connection of sūrahs is not only when similar topics are found between them. In fact, the correlation may be in the changing of topics from ʿaqīdah, to ʿibādah, to stories, to injunctions, etc. This is the style of the Qurʾān. It changes from topic to topic, to engage the reader. One may even notice that writers today have also adopted a similar style. Thus, the Qurʾān, being the best of speeches, uses this tone to engage its readers.^[13]

The beginning of the sūrah contains ḥurūf muqaṭṭaʿāt to establish the divinity of the Qurʾān and the prophethood of Muḥammad. Then, it discusses how Allāh deals with people. He sends messengers to every nation when they go astray. And as a seal to the prophets, he sent Muḥammad. That is why the disbelievers should not be surprised about his prophethood.^[14]

The sūrah establishes the oneness of Allāh through various signs found in the creation. After establishing that, the concepts of the Resurrection and accountability on the Day of Judgement are emphasized. Thereafter, the disbelievers are warned through the stories of the previous nations who did not believe.

In these verses, Allāh’s ultimate power is explained, indicating to the absence of any partners, which was a false claim proposed by the idolaters. And the establishment of Resurrection and Reckoning invalidates the foundational principles of many sects.^[15]

An example of the world is described as a mere moment of glamour. And the Hereafter is described as a place of peace and tranquility.

The belief of the disbelievers is discussed, along with five doubts of those who deny prophethood. The Qurʾān refutes those doubts.

Afterwards, the everlasting miracle of the Qurʾān is established to be the Speech of Allāh, revealed unto the Prophet. The Qurʾān, being the Speech of Allah, will withstand the vestiges of time. It is then further established by challenging the disbelievers to bring anything, even one verse, like it.^[16]

The sūrah then shifts focus by transitioning into the stories of previous prophets, so that the people may benefit by turning to Allāh. The story of Noah is mentioned, and how his people belied him. Then, excerpts from the story of Moses and the Pharaoh are mentioned to encourage that people take heed. At the end, Yūnus and the story of his nation is mentioned. It is brought to explain to people the benefits of faith. Just as the nation of Yūnus was saved when they repented, mankind can similarly be saved if they believe. That is why it ends by telling the people to follow the message of the Holy Qurʾān:^[17]

 Say, “O mankind, the truth has come to you from your Lord; so whoever is guided is only guided for [the benefit of] his soul, and whoever goes astray only goes astray [in violation] against it. And I am not a guardian over you. And follow what is revealed to you, [O Muhammad], and be patient until Allāh will judge. And He is the best of judges.” (10:108-109)

^[1] al-Taḥrīr wa al-Tanwīr, 11:77.

^[2] Rūḥ al-Maʿānī, 6:55.

^[3] al-Taḥrīr wa al-Tanwīr, 11:77.

^[4] Ibid.

^[5] Rūḥ al-Maʿānī, 6:55.

^[6] al-Taḥrīr wa al-Tanwīr, 11:77.

^[7] Ibid.

^[8] Ibid.

^[9] al-Tafsīr al-Munīr, 6:97; Rūḥ al-Maʿānī, 6:55.

^[10] Q 9:126.

^[11] Q 39:49.

^[12] Q 10:22-23; Rūḥ al-Maʿānī, 6:55.

^[13] al-Tafsīr al-Munīr, 6:97.

^[14] Q 10:2; al-Taḥrīr wa al-Tanwīr, 11:77; al-Tafsīr al-Munīr, 6:97.

^[15] Q 10:3, 4, 13; Ibid.

^[16] Q 10:37, 38; Ibid.

^[17] al-Tafsīr al-Munīr, 6:97.