10. Yunus (Jonah) |
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Maududi's Introduction |
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The Surah takes its name from V. 98, in which there is a reference to
Prophet Yunus (Jonah). The name, as usual, is symbolical and does not
indicate that the Surah deals with the story of Prophet Jonah.
We learn from traditions, and this is supported by the contents of the
Surah itself, that the whole of this Surah was revealed at Makkah. But
there are some people who are of the opinion, that some of its verses
were revealed at Al-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.
We have no tradition in regard to the time of it's revelation, but its
subject matter gives clear indication that it must have been revealed
during the last stage of the Prophet's (Allah's peace be upon him) 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 (Allah's peace be
upon him) 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 thee 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 Hijrat
(Emigration) 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 Surahs VI and VII.
This discourse deals with the invitation to the Message, admonition
and warning. In the very introductory verses, the invitation has been
extended like this:-
"The people consider it a strange thing that this
Message is being conveyed by a human being and charge him with sorcery,
whereas there is nothing strange in it nor has it any connection with
sorcery or sooth saying. It simply informs you of two realities. First,
Allah, Who has created the universe and manages it, is, in fact, your
Master and Lord, and He alone is entitled to your worship. The second
reality is that after the life in this world, there will be another
life in the Next World, where you shall have to render full account of
the life of this world and be rewarded or punished according to
whether you adopted the righteous attitude as required by Him after
acknowledging Him as your Masters or acted against His will. Both of
these realities, which the Messenger is presenting before you, are
"realities" in themselves whether you acknowledge them as such or not.
He is inviting you to accept these and regulate your lives in
accordance with them; if you accept these, you will have a very
blessed end; otherwise join shall meet with evil consequences."
After the introduction, the following topics have been dealt with in an appropriate order:-
In this connection, the story of Prophet Noah has been related in brief and that of Prophet Moses in detail in order to impress four things on the minds :- First, "As your behavior towards Prophet Muhammad (Allah's peace be upon him) is like that of the peoples of Prophet Noah and Prophet Moses towards them, you should know it for certain that you also shall meet with the same consequences which they met with." Secondly, "You should not be deluded into believing by the helpless and weak condition of the Prophet and his followers, you are witnessing today, that it will always remain like this. You should know that the same All-Powerful Allah Who supported Prophets Moses and Aaron, is supporting them and that He changes the circumstances in such a sudden and thorough manner that none can foresee it." Thirdly, "If you do not make use of the term that has been granted to you by Allah and mend your ways now, and postpone this to the last moment like followers of th Holy Prophet have been reassured that they should not lose heart because of the severity of the circumstances created by their opponents, especially at the time when they themselves were in an utterly helpless condition. They have also been given instructions as to how they should carry on their Mission under those harsh conditions. Moreover,they have been warned to be on their guard against the kind of behavior which was adopted by the Israelites, when they were rescued by Allah from the tyranny of the People of Pharaoh.
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