Alhassanain(p) Network for Heritage and Islamic Thought

Section 9: Moses Takes Away the Children of Israel

Surah Yunus - Verse 83

فَمَآ ءَامَنَ لِمُوسَي إِلاَّ ذُرّيَّةٌ مِن قَوْمِهِ عَلَي خَوْفٍ مِن فِرْعَوْنَ وَملإِيْهِمْ أَن يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ

83. “But none believed in Moses save some children of his people, because of the fear of Pharaoh and his chiefs, that they would torment them; and verily, Pharaoh was mighty on the earth, and verily, he was of the extravagant.”

In the beginning, the Qur’an describes the situation of the first group of those who believed in Moses, saying that after this (event) no one believed in Moses except a group of his own offspring. This tiny group, which becomes apparent by use of the Qur’anic word /ŏurriyah/ (children), was formed mostly from among the youth and young adolescents.

They were under tremendous pressure from the side of Pharaoh and his associates, and feared the Pharaohnic system which, by putting pressure upon the believers tried to dissuade them, and make them quit the religion of Moses.

The verse says:

“But none believed in Moses save some children of his people, because of the fear of Pharaoh and his chiefs, that they would torment them;...”

Pharaoh was an arrogant man in that land, indulgent and violent, and he recognized no boundaries and limits.

The verse continues saying:

“…and verily, Pharaoh was mighty on the earth, and verily, he was of the extravagant.”

Surah Yunus - Verse 84

وَقَالَ مُوسَي يَاقَوْمِ إِن كُنتُمْ ءَامَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُم مُسْلِمِينَ

84. “And Moses said: “O my people! If you have (really) believed in Allah, then put trust in Him (alone) if you have surrendered (unto Him).”

To comfort them and alleviate their pain in their souls, Moses, soothingly and affectionately said to them, that if they believed in Allah they should staunchly stand by their words, have faith, and submit to Him by putting all their hopes and trust in Him.

They ought not to be fearful of the waves and the storm of afflictions, for Faith cannot be separated from trust in Allah (s.w.t.).

The real meaning of “trust”, here, is leaving one’s tasks in His hands and selecting Him as one’s only true help in the times of adversity.

The significance of trust does not imply abandoning one’s struggle, rather, it means that once man has done his utmost in struggling and has not been able to solve his difficulty, he must not be upset. He must rely upon Allah’s favor, support, and seek help from His pure Essence. He must have fortitude and continue on in his everlasting struggle.

The above holy verse says:

“And Moses said: “O my people! If you have (really) believed in Allah, then put trust in Him (alone) if you have surrendered (unto Him).”

Surah Yunus - Verse 85

فَقَالُوا عَلَي اللَّهِ تَوَكَّلْنَا رَبَّنَا لا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ

85. “Then they said: ‘In Allah (alone) we have put our trust. ‘Our Lord! Make us not (subject) to a trial for the unjust people’.”

These truthful believers accepted Moses’ call to trust in Allah. They said that only in Allah they put their hopes and trust.

The verse says:

“Then they said: ‘In Allah (alone) we have put our trust….”

Then, they supplicated Him to relieve them from the wickedness and vices of their enemies as well as the pressure they were imposing upon them. They invocated Him not to set them to become rebellious like the oppressors nor put them under their control and influence.

The above holy verse continues saying:

“…‘Our Lord! Make us not (subject) to a trial for the unjust people’.”

Surah Yunus - Verse 86

وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ

86. “And deliver us by your Mercy from the disbelieving people.”

They supplicated that Allah (s.w.t.) might relieve them, by His Own Grace, from the grips of the infidels, i.e. Pharaonic nation who had been enslaving them, allocating hard work and imposing mean jobs upon them.

The verse says:

“And deliver us by your Mercy from the disbelieving people.”

Surah Yunus - Verse 87

وَأَوْحَيْنَآ إِلَي مُوسَي وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتاً وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلاَةَ وَبَشّرِ الْمُؤْمِنِينَ

87. “And We revealed to Moses and his brother, saying: ‘Provide houses for your people in Egypt, make your houses into places of worship, and keep up prayer: and give glad tidings to the believers’.”

Another stage of the uprising and revolution of Moses (as), Harun (as), and the Children of Israel against the Pharaonids is portrayed here.

First, Allah says that He revealed to Moses and his brother that his nation should build houses in the land of Egypt. Particularly, they were to build these houses next to one another and facing them.

The verse says:

“And We revealed to Moses and his brother, saying: ‘Provide houses for your people in Egypt, make your houses into places of worship...”

Then, they were to pay proper attention to spiritual self-actualization through regular prayers, thus purifying and strengthening themselves.

The verse says:

“…and keep up prayer:...”

In order to remove the effects of fear and terror from their hearts, and thus regain their spiritual and revolutionary power, He orders them to give these tidings to the faithful, as to their eventual victory, and the bestowal of Allah’s favour and grace upon them.

The verse continues saying:

“…and give glad tidings to the believers’.”

Surah Yunus - Verse 88

وَقَالَ مُوسَي رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلأَهُ زِينَةً وَأَمْوَالاً فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَي أَمْوَالِهِمْ وَاشْدُدْ عَلَي قُلُوبِهِمْ فَلا يُؤْمِنُوا حَتَّي يَرَوُا الْعَذَابَ الاَلِيمَ

88. “And Moses said: ‘Our Lord! Verily You have given to Pharaoh and his chiefs adornment and wealth in the life of this world, Our Lord! so that they mislead (men) from Your Path. Our Lord! Destroy their wealth, and harden their hearts, so they will not believe until they see the painful penalty’.”

The Qur’an then refers to one of the reasons for the rebellion of the Pharaoh and his adherents, by mentioning the statement of Moses to his Lord where he talks about the wealth and luxury that Pharaoh and his followers had in the world. This wealth and luxury had the effect of seducing the people away from the true Path.

The verse says:

“And Moses said: ‘Our Lord! Verily You have given to Pharaoh and his chiefs adornment and wealth in the life of this world, Our Lord! so that they mislead (men) from Your Path...”

Thus Moses (as) asked Allah to destroy their belongings so that they could not benefit from them, and to take their power away from them that they might be able to reflect and meditate upon the reality of existence.

The verse says:

“…Our Lord! Destroy their wealth, and harden their hearts...”

By losing these two capitals, they would quickly degenerate and move a step closer to annihilation, thus making it more possible for the Children of Israel to inflict the last blow upon them. This prayer was not because of revenge or retaliation but it was because they did not have the slightest preparedness for accepting faith.

The verse says:

“…so they will not believe until they see the painful penalty’.”

Surah Yunus - Verse 89

قَالَ قَدْ اُجِيبَتْ دَعْوَتُكُمَا فَاسْتَقِيمَا وَلاَ تَتَّبِعَآنِّ سَبِيلَ الَّذِينَ لا يَعْلَمُونَ

89. “He (Allah) said: ‘The prayer of you both has been accepted, so stand straight and follow not the path of those who know not’.”

Allah said to Moses and his brother that now that they were ready to educate and shape the people of Israel, their prayers regarding their enemies were accepted.

The verse says:

“He (Allah) said: ‘The prayer of you both has been accepted…”

Then they should finally stand, resist, be decisive and do not be afraid of the difficulties on the way. Never should they submit to the suggestions of the unwise and the ignorant and nor follow the way of those who do not know.

The verse continues saying:

“…so stand straight and follow not the path of those who know not’.”

Surah Yunus - Verse 90

وَجَاوَزْنَا بِبَنِي إِسْرَآئِيلَ الْبَحْرَ فَاَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْياً وَعَدْواً حَتَّي إِذَآ أَدْرَكَهُ الْغَرَقُ قَالَ ءَامَنْتُ أَنَّهُ لآ إِلَهَ إِلاَّ الَّذِي ءَامَنَتْ بِهِ بَنُوا إِسْرَآئِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ

90. “And We made the Children of Israel to pass through the sea; then Pharaoh and his hosts chased them in insolence and hostility, until when the drowning overtook him, he said: ‘I believe that there is no Allah but He in Whom the Children of Israel believe, and I am of those that surrender’.”

The last phase of the struggle of the Children of Israel with the followers of Pharaoh and their destiny has been depicted in a concise yet accurate and transparent manner here.

The verse implies that Allah let the Children of Israel pass through the sea when confronted with the army of Pharaoh while were being pressured and chased by them.

The verse says:

“And We made the Children of Israel to pass through the sea;...”

Pharaoh and his army chased them there in order to oppress and eliminate them though they were soon drowned in the midst of the stormy waves of the sea.

The verse continues saying:

“…then Pharaoh and his hosts chased them in insolence and hostility, until when the drowning overtook him...”

This course went on until the abyss surrounded Pharaoh who started floating on the waves and it was then that his blindness, arrogance and unconsciousness came to an end and the innate light of monotheism started shining.

He shouted he believed in Him Whom the Children of Israel believed in, and he confessed that there is no one to be worshipped except Him and he resigned himself to Him.

The verse says:

“…he said: ‘I believe that there is no Allah but He in Whom the Children of Israel believe, and I am of those that surrender’.”

In fact when the prophecies of Moses proved to be true one after another, and Pharaoh realized the truthfulness of the words of this great prophet over and again, on witnessing this final power, he had no excuse but to believe, maybe hoping that the Lord of the Children of Israel would save him the same way He had saved the Children of Israel from the mountainous waves.

Obviously, such a faith which is attained in the face of calamities, when one is caught in the jaws of death, is in fact a kind of “faith for emergencies”, which every criminal claims when he is captured, and is of no value.

Surah Yunus - Verse 91

ءَآلاَنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ

91. “What! Now! (when facing death?) while hitherto you have rebelled and been of the mischief-makers?”

It was for this reason that Allah, addressing him, informed him that he did become a believer, while before that he used to rebel, disobey and used to commit sin; lining up alongside villains and those who were corrupt on the earth.

The verse says:

“What! Now! (when facing death?) while hitherto you have rebelled and been of the mischief-makers?”

At any rate, repenting while one is dying is of no benefit. One must repent while there is still a chance of life and of being saved.

Surah Yunus - Verse 92

فَالْيَوْمَ نُنَجّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً وَإِنَّ كَثِيراً مِنَ النَّاسِ عَنْ ءَايَاتِنَا لَغَافِلُونَ

92. “So this day We shall save you in your body, that you may be a Sign to those after you! But verily, many among mankind are heedless of Our Signs.”

Allah through the Qur’an announces that He saves Pharaoh’s body from being lost in the sea today so that we can provide an instructive lesson for future generations for arrogant rulers, and for all oppressors and those enticing others into corruption as well as for the oppressed.

The verse says:

“So this day We shall save you in your body, that you may be a Sign to those after you!...”

At the end of the verse, the Qur’an indicates that many people still remain ignorant of our verses and symbols and of all those instructive lessons which have been recorded over and over again in the history of man, and despite those clues which prove Our omnipotence?

The verse continues saying:

“…But verily, many among mankind are heedless of Our Signs.”

It is narrated from Imam Rida (as) in the commentary, Nur-uth-Thaqalayn and As-Safi that Pharaoh was armoured from head to toe which must have pulled him down deep under the sea drowning him but the waves drove the heavy body ashore atop a lofty rock. This itself was a divine miracle.

Section 10: Jonah’s People

Surah Yunus - Verse 93

وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَآئِيلَ مُبَوَّأَ صِدْقٍ وَرَزَقْنَاهُم مِنَ الطَّيِّبَاتِ فَمَا اخْتَلَفُوا حَتَّي جَآءَهُمُ الْعِلْمُ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

93. “And certainly We lodged the Children of Israel a goodly lodging, and provided them with good things, so they did not differ but after the knowledge came to them, Verily your Lord will judge between them on the Day of Judgment concerning that in which they used to differ.”

The ultimate victory of the Children of Israel and their eventual return to the Holy Land after their liberation from the men of Pharaoh, are explained in this verse as follows:

“And certainly We lodged the Children of Israel a goodly lodging...”

The objective meaning of the phrase /mubawwa’a sidqin/ (a goodly lodging) can be considered as alluding to the land of Egypt or the lands of Syria and Palestine.

Then the Qur’an adds that Allah provided them with the good things to eat but they did not appreciate the real value of this blessing. Contrarily, they sowed the seeds of discord and quarreled with each other, and this they did not until the knowledge was made available to them.

The verse says:

“…and provided them with good things, so they did not differ but after the knowledge came to them...”

Eventually, Allah will arbitrate among them as to what they disagreed upon on the Day of Resurrection. If they do not experience the punishment for their discord today, they will experience it in the future.

The verse continues saying:

“…Verily your Lord will judge between them on the Day of Judgment concerning that in which they used to differ.”

Surah Yunus - Verse 94

فَإِن كُنْتَ فِي شَكّ‌ٍ مِمَّآ أَنْزَلْنَآ إِلَيْكَ فَسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ

94. “So if you are in doubt as to what We have revealed unto you, then ask those who read the book (sent) before you. The Truth hath indeed come to you from your Lord, so be not of the doubters.”

How is it that the Qur’an implies: O! Prophet, if you have any doubts about the Qur’an, ask the People of the Book, despite the fact that he (S) had never had any shadow of a doubt in this respect? Reason does not admit that a prophet might doubt the revelation sent to him.

However, its meaning can be gathered in the same Surah, verse 104. Here Allah, the Exalted, has addressed the Prophet (S) while this meaning addresses the whole people. The implication of it is that if the people are hesitating, they must ask those who have read the Qur’an.

To support this argument, there is a verse at the end of the current Surah in which Allah, the Gracious, addressing the people from the tongue of the Prophet (S), says:

“O you people if you are in doubt as to my religion.”

With this verse, Allah, the Gracious, made it transparent that the Prophet (S) had not been skeptical and His objective in addressing the Prophet (S) is really intended for other people.

Likewise, there are other verses that apparently address the Prophet (S) although, in reality, the addressees are people other than the Prophet (S) as well.

The verse says:

“So if you are in doubt as to what We have revealed unto you, then ask those who read the book (sent) before you...”

Incidentally, some of the great commentators of the Qur’an have stated that this doubt is of the type which is based upon supposition and probability and not upon certainty and through defining rules, like the verse which says:

“If the Beneficent (Allah) had a son...”1 .

Although the verse, “He begets not, nor is He begotten…”, categorically rules out the issue of Allah having a child. This proposition is in fact a conditional proposition.

That is, were you to have the slightest doubt in this respect, you should ask those knowledgeable People of the Book, because they are sure that you tell the Truth.

Imam Sadiq (as) is narrated who said that Hadrat Muhammad (S) never doubted and never asked the People of the Book.

And finally, besides the explanation offered in the above, the verse demonstrates the fact that the reasons for the appointment of the Prophet (S) and whatever is revealed to him are not confined to his call to prophecy and his offering of miracles.

There are allusions made to him in the Books of the preceding prophets and though those books are misrepresented and their authenticity questionable, there are numerous tidings here and there, amounting to sixty cases which are available to the People of the Book.

The holy sentence which says: “…The Truth has indeed come to you from your Lord...” signifies: by means of the revelations and exhaustive proofs it has been proved to you that what has been passed to you is an authentic and genuine truth which leaves no room for any sort of skepticism.

Thus, be firm in your beliefs in which case you should have no doubts, not refuting and denying the Divine verses, and continue your course. The verse continues saying:

“…The Truth hath indeed come to you from your Lord, so be not of the doubters.”

Surah Yunus - Verse 95

وَلاَ تَكُونَنَّ مِنَ الَّذِينَ كَذَّبُوا بِاَيَاتِ اللَّهِ فَتَكُونَ مِنَ الْخَاسِرِينَ

95. “Nor be of those who belied the Signs of Allah, (for) then you shall be of the losers.”

The previous holy verse advised against maintaining any skepticism about the Qur’an. This noble verse addresses itself to refutation of the verses.

Many a time if skepticism remains unchallenged, it will lead to refutation. The verse says:

“Nor be of those who belied the Signs of Allah, (for) then you shall be of the losers.”

All investigation and analysis that had been applied to skepticism in the previous verse, may equally propound here as well, for refutation is worse than skepticism. There have been numerous verses and traditions which inform of the certainty the Prophet (S) possessed.

Therefore, the target and the addressees of such warnings are mankind, and not the Prophet (S) in person. How can someone, who has led others to believe in something with certainty, be himself a skeptic, or refute that same thing?

Surah Yunus - Verses 96 - 97

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لا يُؤْمِنُونَ

وَلَوْ جَآءَتْهُم كُلُّ ءَايَةٍ حَتَّي يَرَوُا الْعَذَابَ الاَلِيمَ

96. “Verily those against whom the Word of your Lord has proved true will not believe,”

97. “Even if every Sign come unto them, until they see the painful chastisement.”

Allah tells the Prophet (S), here, that there is a group among his opponents who are fanatic and obstinate and who cannot be expected to become believers.

They have become so brainwashed in their thinking, and have been led astray to such an extent that they have lost their human consciences, becoming individuals who may not be impressed or influenced.

However, explaining the subject with this connotation, the Qur’an says that Allah’s commandment had been proven and was unequivocal to them, though they will not become believers.

The verse says:

“Verily those against whom the Word of your Lord has proved true will not believe,”

Even if all Allah’s verses and symbols had dawned upon them, they would not become believers unless they witnessed the Divine Punishment with their own eyes, at which time, their faith would be of no avail.

The verse says:

“Even if every Sign come unto them, until they see the painful chastisement.”

Surah Yunus - Verse 98

فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهآ إِيمَانُهَآ إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْي فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَي حِينٍ

98. “Why was there not a township which believed, so that their belief should have profited them, except the people of Jonah (Yunus)? When they believed, We removed from them the Penalty of Ignominy in the life of the world, and gave them enjoyment for a while.”

Allah, the Gracious, had said in the previous verses, Pharaoh’s repentance when he witnessed the Punishment was not accepted.

In line with this account, the Qur’an recounts the story of the nation of Jonah before the Punishment was imposed, asking the question why is it that the people of every settlement do not become believers when their faith would bring them dividends and is to their advantage?

Allah, the Gracious, likewise has declared that accepting faith at the time when the punishment is imposed and death is near is of no avail. However, when the nation of Jonah witnessed the early signs of the Punishment they started to believe, and Allah relieved them from it, and allowed them to enjoy their lives until the end of their lifetimes, and reap the fruits of His blessings.

The verse says:

“Why was there not a township which believed, so that their belief should have profited them, except the people of Jonah (Yunus)? When they believed, We removed from them the Penalty of Ignominy in the life of the world, and gave them enjoyment for a while.”

According to Hadrat Sadiq (as), Hadrat Jonah (as) had been preaching for 33 years, starting at the age of 30 until the age of 63. However, he only was successful in converting two people to the religion of monotheism. He then cursed the people for their recalcitrance.

One of these two believers was a sage and philosopher. When he noticed the prophet’s cursing the people and his departure, he went up to them and warned them in a loud voice.

The people who were impressed, under his guidance, left the town distancing themselves from their children, and they cried and repented before Allah until they were forgiven. On his return, Jonah (as) had noticed that township had not been annihilated. He asked the reason and was told the story.2

Therefore, faith and repentance in sufficient time removes Divine Punishment, while prayer and supplication both removes the Punishment and generates success and happiness. (Regarding the occasion of revelation)

Surah Yunus - Verse 99

وَلَوْ شَآءَ رَبُّكَ لأَمَنَ مَنْ فِي الأَرْضِ كُلُّهُمْ جَميعاً أَفَاَنْتَ تُكْرِهُ النَّاسَ حَتَّي يَكُونُوا مُؤْمِنِينَ

99. “And if your Lord had willed, whoever is on the earth would have believed, all of them, all together. Will thou then compel the people till they become believers?”

Man is free and faith is based upon one’s voluntary choice; it is not to be accepted under compulsion or by imposition.

Allah is Omnipotent and Omniscient, employing His power in such a way that it does not run contrary to His Knowledge. And as His omniscience requires mankind to be free, He never compels them to accept faith by force.

The Prophet (S) has compassionately insisted that people accept the faith on the basis of voluntary acceptance and not through compulsion.

The verse says:

“And if your Lord had willed, whoever is on the earth would have believed, all of them, all together. Will thou then compel the people till they become believers?”

Surah Yunus - Verse 100

وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ

100. “And it is not for a soul to believe except by the Will of Allah, and He appoints uncleanness (of infidelity) on those who do not ponder.”

People are neither compelled to accept the faith (according to the previous verse) nor can they succeed in accepting the faith without His guidance and Divine Providence.

The verse says:

“And it is not for a soul to believe except by the Will of Allah...”

Divine favor and Divine Providence shine their light upon the sage and those people who use their reasoning and he who does not meditate and reason under his own volition, will suffer His Punishment and will abide in wretchedness.

The verse continues saying:

“…and He appoints uncleanness (of infidelity) on those who do not ponder.”

Sound reasoning provides the basis for faith and having no faith exhibits ignorant and irrational behavior.

Surah Yunus - Verse 101

قُلِ انْظُرُوا مَاذَا فِي السَّمَاوَاتِ وَالأَرْضِ وَمَا تُغْنِي الاَيَاتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ

101. “Say: ‘Observe you what is in the heavens and the earth! But neither Signs nor warnings avail a people who do not believe’.”

In the previous verses the issue in question was that faith is a voluntary matter; it is not a matter that springs up in emergency situations, nor is it compulsory. It is for this reason that the means of acquiring faith is shown in this verse.

Addressing the Prophet (S), the Qur’an implies that he should say to the unbelievers to carefully observe the wonderful, profound system at work in the skies and on the earth each part of which exhibits the magnitude, power, knowledge and wisdom of Allah.

The verse says:

“Say: ‘Observe you what is in the heavens and the earth!…”

The above sentence explicitly rules out the issue of fatalism and the lack of freedom of will. It indicates that accepting faith is consequential upon studying the world of existence which is a task left entirely in our hands.

The Qur’an adds, however, that despite all these verses and clues to the Truth, is it not surprising that some groups do not become believers, for those verses and clues, warnings and admonishments not only are of no benefit to those who lack preparedness for embracing the Truth, but they are not useful for those obstinate people who will not become believers either.

The verse continues saying:

“…But neither Signs nor warnings avail a people who do not believe’.”

Surah Yunus - Verse 102

فَهَلْ يَنْتَظِرُونَ إِلاَّ مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِن قَبْلِهِمْ قُلْ فَانْتَظِرُوا إِنّي مَعَكُم مِنَ الْمُنتَظِرِينَ

102. “Do they then expect (anything) but the like of the days of those who passed away before them? Say: ‘Wait you then, verily I also with you, will be of those who wait’.”

This verse is in the form of a question with a threatening tone. It declares that obstinate and faithless people expect to see a destiny other than that of former nations which suffered the painful Divine Punishment; the doom of Pharaohs, the Nimrods, Shaddads, and their assistants and advocates.

The verse says:

“Do they then expect (anything) but the like of the days of those who passed away before them?...”

Towards the end of the verse, in order to warn them, Allah commands the Prophet (S) to tell them that now they are on such a track, and are not ready to reconsider their fate, that they should wait and look out for it as he was.

The verse continues saying:

“…Say: ‘Wait you then, verily I also with you, will be of those who wait’.”

They wait in order to avoid and deny Allah’s call, and we wait for the evil and painful destiny which awaits them like that of the former oppressive nations of the past.

Surah Yunus - Verse 103

ثُمَّ نُنَجّي رُسُلَنَا وَالَّذِينَ ءَامَنُوا كَذَلِكَ حَقّاً عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ

103. “Then (when Our wrath fell) We deliver Our messengers and those who believe. Thus it is binding on Us (that) We deliver the believers.”

Our common sense tells us and we witness the fact that the good and evil are sometimes placed in the same category indiscriminately.

The Qur’an warns us also in verse 25 of Surah Al-Anfal that we must fear the calamities which not only are inflicted upon the oppressors but also upon the faithful as well. How is it, then, that this verse states that Allah saves the faithful in time of trouble?

The verse says:

“Then (when Our wrath fell) We deliver Our messengers and those who believe...”

The answer to this verse is that if the faithful remain silent when they are among the disbelievers and the guilty, Allah’s punishment will encompass all of them. However, if the believers act according to their divine duty, which is forbidding the wrong, Allah may save them in time of trouble.

The verse continues saying:

“…Thus it is binding on Us (that) We deliver the believers.”

Notes

1. Surah Al-Zukhruf, No. 43, verse 81

2. Majma‘-ul-Bayan, and As-Safi.

Section 11: Profit or Loss Caused by Allah - Unavoidable by Anyone

Surah Yunus - Verse 104

قُلْ يَآ أَيُّهَا النَّاسُ إِنْ كُنتُمْ فِي شَكّ‌ٍ مِنْ دِيني فَلآ أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ وَلَكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ وَاُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ

104. “Say: “O you people! If you are in doubt as to my religion, then (know that) I do not worship those whom you worship other than Allah! But I worship Allah Who causes you to die and I have been commanded that I should be of the believers’.”

Do not allow the skepticism of others to influence you. Decisiveness is the primary condition for leadership.

Any reconciliation and agreement with the unbelievers is prohibited. You must expel the unbelieving front from among yourselves, making them despair. Beware that the enemy envies the leaders of Islam.

You must declare your ostracism and position of differentiation from the unbelievers. Allah Who is in command of life and death is more suitable to be worshipped than idols, oppressors, and insignificant powers and puppets. Therefore, the holy Prophet (S) and, by extension, the believers have been commanded to be faithful and testify to monotheism.

The verse says:

“Say: “O you people! If you are in doubt as to my religion, then (know that) I do not worship those whom you worship other than Allah! But I worship Allah Who causes you to die and I have been commanded that I should be of the believers’.”

Surah Yunus - Verses 105 - 106

وَأَنْ أَقِمْ وَجْهَكَ لِلدّينِ حَنِيفاً وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكِينَ

وَلا تَدْعُ مِن دُونِ اللَّهِ مَا لاَ يَنفَعُكَ وَلاَ يَضُرُّكَ فَإِن فَعَلْتَ فَإِنَّكَ إِذاً مِنَ الظَّالِمِينَ

105. “And (I have also been commanded) that ‘Set your face towards the Religion uprightly, and never be of the polytheists.’”

106. “And do not call other than Allah on that which will neither profit you nor hurt you: for if you do, then verily you will on that case be of the unjust.”

In the last verses of this Surah, Allah, the Supreme, has designated the responsibilities of the Messenger (the Prophet) as to what he must do in case the people did not follow him or hesitated in accepting his mission.

The verse says:

“And (I have also been commanded) that ‘Set your face towards the Religion uprightly, and never be of the polytheists.’”

The Prophet’s responsibility is to get the people to desist from the worship of self-styled gods and induce the sincere worship of the one Allah, “Allah”, to inculcate an honest faith in Him and to execute His Commandments whether apparent or hidden.

They should not worship other gods and man-made idols, for by doing this they would be oppressing themselves because these false deities are of no advantage or disadvantage to them. He Who is really the only source of benefit and loss is no one but “Allah”.

The verse says:

“And do not call other than Allah on that which will neither profit you nor hurt you: for if you do, then verily you will on that case be of the unjust.”

Man’s submission to idols and those manufactured deities he has made as partners with the Creator, is injustice to himself. If he does this, he will lose his identity which is one of the most precious endowments he is blessed with, and if he tries to persuade others to follow this road this can also be considered as oppressing the people by misleading them in their thinking.

Though this speech is addressed to the Prophet, in reality it is targeted at the people.

Surah Yunus - Verse 107

وَإِن يَمْسَسْكَ اللَّهُ بِضُرّ‌ٍ فَلاَ كَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلاَ رَآدَّ لِفَضْلِهِ يُصِيبُ بِهِ مَن يَشَآءُ مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ

107. “And if Allah afflicts you with any hurt, none can remove it but Him. And if He intends any good for you, none can repel His favor. He causes it to reach whomsoever of His servants He pleases, and He is the Forgiving, the Merciful.”

If Allah causes you pain in cases of calamities or brings you hardships or sufferings, no one but He is able to release you by removing them, and if He gives you well-being in matters of health, blessings or affluence and so forth, no one can hinder Him or block His way.

The verse says:

“And if Allah afflicts you with any hurt, none can remove it but Him. And if He intends any good for you, none can repel His favor...”

Allah’s beneficence, which is always appropriate, extends in different circumstances for whom He pleases from among His servants and according to His wise Judgment and realistic evaluation. He is forgiving of the sins committed by his servants and He is compassionate towards them.

The verse says:

“…He causes it to reach whomsoever of His servants He pleases, and He is the Forgiving, the Merciful.”

Surah Yunus - Verse 108

قُلْ يَآ أَيُّهَا النَّاسُ قَدْ جَآءَكُمُ الْحَقُّ مِن رَبّكُمْ فَمَنِ اهْتَدَي فإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَآ أَنَاْ عَلَيْكُم بِوَكِيلٍ

108. “Say: ‘O mankind! (Now) the Truth has come to you from your Lord. Therefore, whoever is guided, he is guided for (the good of) his own self, and whoever strays, he strays only against it; and I am not a warden over you’.”

This verse and the one following it are admonishments to mankind in general and to the Prophet (S) in particular. They complement the commandments that Allah has explained throughout this Surah and with that, the Surah of Yunus comes to an end.

At first, as a general instruction, Allah commands the Prophet (S) to say to mankind that the Truth has now reached them from their Lord.

These instructions, this Heavenly Book, this program and this Prophet along with his miracles are all true and the evidence of their truthfulness is explicit and obvious.

The verse declares:

“Say: ‘O mankind! (Now) the Truth has come to you from your Lord...”

In the light of this reality, he who is led by the light of this truth has been guided and will reap his own advantages while he who refuses and fails to submit himself when facing truth would have taken steps towards his own destruction.

The verse continues saying:

“…Therefore, whoever is guided, he is guided for (the good of) his own self, and whoever strays he strays only against it;...”

The Prophet (S) is instructed to say that he is not their agent; he does not act on their behalf as an advocate, nor is he their guardian.

The verse says:

“…and I am not a warden over you’.”

That is, neither is he commissioned to force them to accept the truth for accepting faith under compulsion is meaningless not could he save them from the Divine Punishment in case they did not accept the Truth.

His duty is to call them to Islam, to bring Allah’s message to them, to guide them on the Straight Path, to lead them, and to serve them as their leader.

Surah Yunus - Verse 109

وَاتَّبِعْ مَا يُوحَي إِلَيْكَ وَاصْبِرْ حَتَّي يَحْكُمَ اللَّهُ وَهُوَ خَيْرُ الْحَاكِمِينَ

109. “And follow (only) what is revealed unto you, and be patient till Allah judges, and He is the best of the judges.”

In this noble verse, Allah sums up the duties of the Prophet (S) in two sentences: the first one says that he should act according to what has been revealed unto him.

The verse says:

“And follow (only) what is revealed unto you...”

The direction or his path has been fixed by what Allah has revealed to him and he is not allowed to make the slightest deviation from it.

Secondly there are numerous trials and tribulations facing him on this path and he must not let himself be distracted by these difficulties.

He must wait, practice fortitude, and maintain his position until Allah issues His verdict concerning his success over his enemies, for Allah is the Best of those who decide because His decision is identical with the Truth, His wisdom is based on justice and His promise is never to be broken. The verse continues saying:

“…and be patient till Allah judges, and He is the best of the judges.”

The End of Surah Yunus.