The sixth and final story of the prophets and previous generations which occurs in this surah (Surah as-Saffat) concerns Prophet Yunus (‘a) and his repentant community. It is interesting to note that in regards to the five previously mentioned communities, namely those of: Prophet Nuh (‘a), Prophet Ibrahim (‘a), Prophet Musa (‘a) and Prophet Harun (‘a), Prophet llyas (‘a) and Prophet Lut (‘a), in the end none of their respective communities awoke from their spiritual slumber, and thus the Divine retribution of Allah (SwT) came over them and Allah (SwT) ended up saving these great prophets (and their few followers and believers) from experiencing the punishment.

However, in this narrative the outcome is quite the opposite as the disbelieving nation of Prophet Yunus (‘a) by witnessing the impending signs of Divine punishment, woke from their spiritual negligence and turned back in repentance, and therefore Allah (SwT) covered them with His grace and allowed them to partake in the material and spiritual bounties. In addition, even Prophet Yunus himself, who due to his Tark Al-Awla by prematurely leaving his community fell into difficulties and grief such that with regard to him, the word which was used is: ابق (ibq) which is normally employed for a servant who flees [his master]!

This story is a lesson addressed to everyone to learn from - not only the polytheistic 'Arabs (at the time of the Prophet of Islam) - but all of humanity from the entire course of history - that do we want to end up like the five communities [which were previously spoken about in this chapter] or do we want to be like the community of Prophet Yunus (‘a)? Are we seeking to attract the painful punishments of the previous generations or do we want to go after a good and blissful outcome? The choice is ours!

In any case, within various chapters of the Noble Qur'an, including Surah Al-Anbiya', Surah Yunus, Surah Al-Qalam and this chapter (Surah as­Saffat), the story of this great prophet (meaning Prophet Yunus) has been mentioned and in every portion [of his story as narrated in the Noble Qur'an], a unique portion of him and his condition is displayed. However, as for the account given in Surah as-Saffat, it primarily focuses on Prophet Yunus (‘a) fleeing his community, the challenges he faced and his eventual rescue.

First, just as with the previous stories, the narration begins by speaking about his station of messengership (risalah) and we read:

وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ

“And Yunus was most surely from among the messengers” (37:139).

Just like the other prophets, Prophet Yunus (‘a) began his invitation by calling the people to the oneness of Allah (SwT) and to leave idol worshipping and from that point, his call went on to fight against the various corruptions which were taking place in his society.

However, his intolerant community whose spiritual eyes and ears were sealed and who were busy [blindly] following their elders refused to submit to his message.

In the way of a loving, caring and concerned father for his children, Prophet Yunus (‘a) continued to warn his community, however in the face of his logical discussions, he heard nothing other than sophistry from the detractors, and it was only a small number of people, which presumably was not more than two - one devout worshipper and one scholar - who ended up believing in him.

Prophet Yunus (‘a) carried out many efforts in propagation that he almost gave up hope in his people and it is mentioned in some of the ahadith that on the advice of the devout worshipper who accepted his message (and also through his own analysis of the situation of his misled community) that he decided to imprecate his community.1

This plan of his finally began to materialize and Prophet Yunus (‘a) imprecated against his people and it was at this stage of the narrative that it was revealed to him that 'at such and such a time, the Divine punishment will come down upon the people.'

When the promised time of the punishment began to approach, Prophet Yunus (‘a) along with the devout worshipper proceeded to leave the people of the community, while he was in a state of rage. They continued walking until they reached towards the seashore and saw a huge ship that was carrying both a large number of people and also cargo. So, they asked if they would be permitted to embark on the boat and they were given permission.

This is what the Qur'an refers to in the next verse and states:

إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ

“When he ran away to a ship completely laden” (37:140).

The word "أبق" (abaqa) which comes from the root "أباق" ( abaq) means a slave who has run away from his master and thus. It being used here is a point of astonishment and it shows us as to what level the very minor act of Tark Al-Awla by one of the lofty-ranking prophets is taken extremely seriously and its reproach by Allah (SwT) is carried out - such that His own prophet is referred to as a slave who has run away from his master!

Without a doubt, Prophet Yunus (‘a) was infallible (ma'sum) and never did he commit any sin. However, it was better for him to still endure things and stay with his community until the last moments just before the punishment of the Divine comes down, as perhaps his community may have come out of their state of negligence.

It is true that according to some of the narrations, he worked on propagating the message for forty years, however still it would have been better for him to stay a few more days or months among his people (until Allah's command came to him), and because he did not do so, he is compared to a run-away slave.

In any case, Prophet Yunus (‘a) boarded a boat, and according to some narrations, an extremely large fish propped itself up directly in front of the boat with his mouth wide open - as if he was looking for food. Those who were on the boat said, 'It looks like there is a sinner in our midst! He needs to be the food for this fish. In order to determine who will go, we will draw lots.' When they ended up drawing lots, the results came that Prophet Yunus (‘a) was the one who had to go!

According to the traditions, the people on the ship drew lots a total of three times and each and every time, the name of Prophet Yunus (‘a) came up and therefore Prophet Yunus (‘a) had no other choice but to throw himself into the mouth of this massive fish.

In the verses under review, the Qur'an through employing one short sentence, refers to this entire event and states:

فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ

“So, he shared (with them), but was of those who were cast off” (37:141).

The word "ساهم" (sahama) comes from the root"سهم" ( sahm) and its original meaning is an arrow, while the word "مساهمة" (musahamah) means drawing lots (lottery) as at the time of drawing lots, they would write the names of each person on thin strips of wood [which resemble arrows] mix them up all together and then one of these thin strips of wood would be chosen and whoever's name was written on the stick would be the one who was chosen [to perform a certain task].

The word "مدحض" (mudhidh) comes from the word "إدحاض" ( (idhadh) and it means to nullify something, eroding something away and conquering something, and in this verse its meaning is the draw chose his name.

Another explanation has also been given which states that the sea became very rough and the cargo in the ship seemed to be too much to bear and at every instant, there was a fear of everyone drowning and thus, they had no choice but to lighten the load that they were carrying and this meant to throw some people off of the boat into the sea. The one who was chosen, by way of drawing lots, was none other than Prophet Yunus (‘a) and so they ended up throwing him into the sea, and it was right at this time that the giant fish came and swallowed him whole.

At this point the Qur'an states:

فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ

“So the fish swallowed him while he did that for which he blamed himself” (37:142).

The word "إلتقمه" (iltaqamahu) comes from the word "التقام" (iltiqam) and it means to swallow; the word "مليم" ( mulim) comes from the word "لوم" (lum) and it means to reproach or rebuke, and it conveys the meaning behind the word "لائم" (la’im) and in this passage it means: he reprimanded himself.

It is an established fact that this reprimanding and rebuking was not due to the performance of a major or minor sin - rather, it was due to the Tark Al-Awla that he had performed which was him having left his community prematurely.

However, the same God who can keep a flame burning under water and can protect a glass that is beside a rock, ordered this large aquatic mammal through His command over nature to ensure that not the least amount of harm reaches His servant, Prophet Yunus (‘a) and that he must endure a period of unparalleled form of imprisonment so that he may realize his Tark Al-Awla and make amends for it.

It has been mentioned in a hadith that:

أَوْحَى اللَّهُ تَعَالَى إلَى الْحُوت لَا تَكْسِر مِنْه عضما وَلَا تُقْطَعُ لَه وَصْلًا

Allah, the Most High, revealed (communicated] to the fish that it must not break a single bone in his (Yunus's) body and that it must not sever a single connection of his [family connection - by killing him].2

Prophet Yunus (‘a) very quickly realized what was happening to him and with his entire presence he turned back towards Allah [in repentance] from his Tark Al-Awll and sought forgiveness, and asked for clemency from His sacred presence.

It is at this point in the narrative that the famous and meaningful dhikr came forth from the mouth of Prophet Yunus (‘a), which is narrated in surah Al-Anbiya’:

لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

“…. there is no god but You, glory be to You; surely, I am of those who make themselves to suffer loss” (21:87).

This sincere confession and his verbal declaration of glorification which was infused with true remorse fulfilled its goal and just as it is mentioned in next verse:

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ

“So We responded to him and delivered him from the grief and thus do We deliver the believers” (21:88).

At this point, let us return to the verse under review and see what it says. In one short sentence, we read that had he [Prophet Yunus (‘a)] not been of those who glorified Him (Allah SwT), he would not have been saved.

فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ

“But had it not been that he was of those who glorify (Us)” (37:143).

Allah (SwT) continues by saying:

لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ

“He would certainly have tarried in its belly to the day when they are raised” (37:144).

Here, Allah is telling us that this temporary prison term of Prophet Yunus (‘a) would have been transformed into a life-sentence and that this prison which would have been his permanent place of incarceration would have eventually been his final resting place!

At this point some may ask, if Prophet Yunus (‘a) was to remain in the belly of the fish until the Day of Resurrection (supposing that he did not glorify Allah (SwT) and ask forgiveness from Him), would he have remained alive [through the power of Allah (SwT)] or would have eventually died? Various commentators of the Qur'an have given the following possibilities to this question:

1. Both of them (meaning Prophet Yunus (‘a) and the fish) would have remained alive and Prophet Yunus (‘a) would have remained in the belly of the fish, imprisoned, until the Day of judgement.

2. Prophet Yunus (‘a) would have been dead and his body would have remained in the belly of the fish as a freely moving graveyard, and the fish would have remained alive.

3. Both Prophet Yunus and the fish would have died and the stomach of the fish would have ended up being the grave of Prophet Yunus (‘a) while the earth would have been the grave of the fish - Prophet Yunus (‘a) in the stomach of the fish and the fish in the stomach of the Earth - and they would have remained like this until the Day of judgement.

We cannot use the verse under discussion to corroborate any of these opinions. However, various other verses do tell us that at the end of this world, everything which was created will cease to exist and this shows us that it is not possible for Prophet Yunus (‘a) or the fish to have remained alive until the Day of Judgement. Therefore, from the three commentaries given as possible answers, the third opinion is closer to what the reality is.3

Yet another possibility exists which is that this phrase used may have only been an allusion to a long period of time - meaning that he would have remained in this prison in the belly of the fish for a very long time, just as such phrases are sometimes used in our common daily usage when one says, "You're going to have to wait until the end of the world if you want to know that!"

However, we should not forget that all of this would have taken place had he not gone forth to glorify and turn back to Allah (SwT). However, this did not happen and therefore, under the shadow of his glorification of Allah (SwT) he was enveloped in His special forgiveness.

The Qur'an then states:

فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ

“Then We cast him on to the vacant surface of the earth while he was sick” (37:145).

This massive sea creature made its way towards the barren shoreline, and by the command of Allah (SwT) released whatever was inside of its belly, and it was seen that this amazing prison maintained the body of Prophet Yunus (‘a) and brought him back out alive - albeit ill and weak.

We don't actually know how long Prophet Yunus (‘a) spent in the belly of that fish. What is clear is that However, long it was, it was something which clearly affected him in many ways. It is correct that the order of Allah (SwT) was given that Prophet Yunus (‘a) should not be devoured by a fish; However, this does not mean that he should not face any of the effects of being in such a prison and therefore, a group of commentators of the Qur'an have written that he made his way out of the belly of the fish just like a baby chick, weak and featherless, makes it's way out of an egg. He literally did not have the ability to even move!

Even at this point, the grace of the Divine goes in search of Prophet Yunus (‘a) as his sick and weakened body lie on the shores and the beating rays of the sun bore down on his body troubling him. He was in need of a thin covering over him so that his body could rest and recover under the heat of the sun and it is this point that the Qur'an states:

وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ

“And We caused to grow up for him a gourdplant” (37:146).

The word “يَقْطِينٍ” (yaqtin), just as many of the scholars of the 'Arabic language and commentators of the Qur'an have stated, refers to any type of plant which has no stem or stalk and has open leaves, such as a melon, squash, zucchini, cucumber and other such plants. However, a majority of the commentators of the Qur'an and the narrators of hadith have reiterated that the specific meaning of this word used in the verse is that of pumpkin.

It must be noted that in the language of the 'Arabs, the word “شجرة” (shajarah) can be used both for vegetation that has stems or stalks, and those without these. In other words, it is a general word used for any type of tree or vegetation.

We see a hadith from the Noble Prophet of Islam in which it has been narrated that a person came to him and said:

إِنَّك تُحِبّ الْقَرْع

Do you like [to eat] squash?

The Prophet (S) replied to this person:

أَجَلْ هِيَ شَجَرَة أَخِي يُونُس

Of course! That is the plant of my brother Yunus!4

It has been stated that pumpkin plant has large, open leaves full of water. One can easily construct a canopy from them and flies tend to not rest on them. Since the skin on Prophet Yunus' body had become thinned due to the time spent in the belly of the fish, when he would sit or lie down, he would feel pain throughout his entire body and therefore he covered himself in a bed of these large leaves from the pumpkin plant so that his body would be protected from the heat of the sun and also so that he would not feel the pain due to his frailty.

Perhaps Allah (SwT) wanted the lesson which Prophet Yunus (‘a) learnt while he was in the belly of the fish to reach to its climax at this stage, by now having to bear the scorching heat of the sun on the thinned skin of his body, so that in the future when it comes to the station of guidance and leadership in seeking to save his own community from the burning fire of hell, he would work even harder and put in even greater efforts. Indeed, this is the same understanding which we are given from the narrations.5

At this point of the discussion, we leave aside Prophet Yunus (‘a) and focus on his community and what was happening to them.

At the time when Prophet Yunus (‘a) left his community, filled with anger and rage, the introductory stages of the punishment of the Divine began to manifest. The people began to feel the intensity of the tribulations and came to their senses. They ran towards the scholar who was in their midst and sought the means of repentance through his guidance and leadership.

In some of the ahadith it has been mentioned that they all went out together into the open desert, and got into groups - the women and children and the animals and their offspring, and then began weeping over their bad actions. The sound of their cries increased in intensity and they sincerely asked repentance for their sins and shortcomings in regards to how they treated the Prophet of God, Prophet Yunus (‘a).

It was at this point that the curtains of punishment were pushed aside and some tumultuous event overtook the mountains in that region and this congregation of believers who had sincerely asked for repentance were saved by the grace of God.6

It was after this event that Prophet Yunus returned to his community to see what form of punishment had befallen his people. When he arrived, he was thrown into a state of bewilderment. How was it that on the day he left, they were all engaged in their idol worshipping, However, today they are all submitted to the Oneness of God and are worshipping God alone!?

At this point in the story, the Qur'an states:

وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ

“And We sent him to a [community of a] hundred thousand, rather they exceeded [that number]” (37:147).

Allah continues and He then states:

فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ

“And they believed, so We gave them provision until a time” (37:148).

Their outer acceptance of the true faith and turning back in repentance had taken place previously. However, the acceptance of the true faith in Allah (SwT) and His Prophet Yunus (‘a) and his teachings and ordinances only took a manifest reality after Prophet Yunus (‘a) returned back to them.

It should be noted that from the verses of the Qur'an we deduce that this renewed responsibility which he was given was towards his same community. The opinion which some scholars hold that his (Prophet Yunus' [a]) responsibility of guidance was directed towards a new community of people does not fit with the apparent reading of the verses of the Qur'an.

From one perspective, we may understand from the verse 37:148 that this community - which Prophet Yunus (‘a) was tasked with guiding - were individuals who had [just] accepted true faith and that Allah (SwT) allowed them to reside on earth for an appointed period of time.

From another perspective, these same phrases have been mentioned in Surah Yunus in which we read the following about his community:

فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ

“And wherefore was there not a town which should believe so that their faith should have profited them but the people of Yunus? When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision until a time” (10:98).

Therefore, from this it becomes clear that the meaning of the phrase "إلي حين" ('ila hin) - 'until a specific time' means the end of their natural life. As for why is it that in the above-mentioned verses we read, 'one hundred thousand, or more' and what is the meaning or measure of 'more', the various commentators of the Qur'an have offered differing commentaries on this point. However, what is clear is that such phrases are employed to show emphasis and vastness of something - not to bring about further doubts and confusions. 7

Points To Consider

Brief History About The Life Of Prophet Yunus (‘A)

Prophet Yunus (‘a) was the son of Mittai and his nickname was Dhu Nun (the Companion of the Fish) and this title was given to him due to the historic event that was mentioned previously about him being swallowed whole by a fish.

He is one of the well-known prophets who apparently came after Prophet Musa (‘a) and Prophet Harun (‘a) and some scholars consider him to be from the progeny of Prophet Hud (‘a). His responsibility was to guide those who remained from the people of Thamud [who had been destroyed previously], and he was born and brought up in 'Iraq in the region of Naynawa (Nineveh). 8

Some have stated that he came on the scene around 825 years before the birth of Prophet 'Isa (‘a) and even today, close to the city of Kufa in 'Iraq, near the river bank, there is a grave which is commonly believed to be that of Prophet Yunus (‘a).

It has been mentioned in some books that he was a prophet from the Tribes of Israel and was brought forth as a prophet after Prophet Sulayman (‘a) for the people of Naynawa.

In the Book of Jonah in the Old Testament (Torah) there is a detailed discussion with regards to Prophet Yunus (‘a).9

According to this narration he was entrusted with going to the large city of Naynawa and to stand up to the wicked people of this city. From here the story takes a different turn which closely resembles that which has been mentioned in the Qur'an with this difference that according to the Islamic narrations, Prophet Yunus (‘a) accepted the invitation of the people and fulfilled his responsibility in this regards and after he saw that the people were rejecting his invitation, he then imprecated against them and left them and from there, the story of the ship and the fish take form.

However, in the Old Testament, there are some very harsh words used against him which states:

But Jonah ran away from the Lord and headed for Tarshish. He went down to Joppa, where he found a ship bound for that port. After paying the fare, he went aboard and sailed for Tarshish to flee from the Lord.

Even more astonishing than this is that we see the Torah states the following:

When God saw what they did and how they turned from their evil ways, he relented and did not bring on them the destruction he had threatened. But to Jonah this seemed very wrong, and he became angry. He prayed to the Lord, "Isn't this what I said, Lord, when I was still at home? That is what I tried to forestall by fleeing to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity. Now, Lord, take away my life, for it is better for me to die than to live." But the Lord replied, "Is it right for you to be angry? 10

From other parts of the story mentioned in the Torah we see that Prophet Yunus (‘a) was once again given the responsibility of guidance. During the first instance, he refrained from fulfilling his obligations and was thus faced with his painful outcome [of being imprisoned in the belly of a fish]; while on the second round of his responsibility to go back to the same people of Naynawa, he found the people of the city had awoken from their spiritual slumber and negligence of God, and that they had finally brought about true faith in Allah and that they had turned back to Him from their sins and were thus enveloped in the forgiveness of the Divine, Prophet Yunus (‘a) got upset at Allah for why He forgave them so!?

If we compare that mentioned in the Qur'an and the Islamic traditions with that contained in the present day Torah (Old Testament), it becomes explicitly clear to what extent textual changes have occurred in the Old Testament as they have brought down the level and status of such a lofty Prophet of God. As we have seen, at times they attribute the sin of him refusing to fulfil his responsibility of propagating a message to his people; in another instance he is shown as being angry and upset at the forgiveness and mercy of Allah (SwT) over his repentant nation - this should be a clear indication of the status of the Old Testament in our eyes and that nothing of it can be trusted or relied upon [as being the word of God].

In any case, he is without a doubt one of the major Prophets which the Qur'an has spoken about in glowing terms.

How Did Yunus (‘A) Remain Alive In The Belly Of The Fish?

As we have stated that we do not have any clear proof at hand to state exactly how long Prophet Yunus (‘a) remained in the belly of the fish. Was it merely a few hours, a few days or maybe a few months - it is not clear at all. However, what we see in some of the traditions are a few opinions including that he was in the belly for only about nine hours. Other traditions mention three days, while other hadith point to more than that. There is even one opinion which states that he was in the belly of the fish for a period of forty days. However, we have no definite proof for any of these varied opinions.

The only thing that we have in hand which is contained in the commentary of the Qur'an of 'Ali Ibn Ibrahim is a hadith from the Commander of the Faithful 'Ali (‘a) in which he states that the period of Prophet Yunus' (‘a) stay in the belly of the fish was nine hours.11 It should be noted that some of the commentators of the Qur'an from among the Ahl Al-Sunnah have mentioned that he was in the belly of the fish for only one hour.12

However, regardless of the duration, this stay in the belly of a fish was undoubtedly something quite extraordinary as we know that a human being cannot live in an environment which has no oxygen for more than a few minutes, and when we see that a foetus resides in the womb of its mother for months it owes to the fact that the baby's respiratory system has not yet been fully developed and is not functional, and therefore whatever oxygen it needs to sustain itself comes from the blood of the baby's mother.

Therefore, we can state that the exceptional event of Prophet Yunus (‘a) is nothing short of a miracle, but of course this is not the first miracle that has been mentioned in the Qur'an. That same God who protected Prophet Ibrahim (‘a) from the depths of the fire; the same God who saved Prophet Musa (‘a) and the Tribes of Israel by making a dry path through the sea and saved them from drowning; the same God who granted security to Prophet Nuh (‘a) through the means of a simple ark which he made and was protected from the great deluge and allowed him to disembark on the dry land - is the same God who has the power to put one of His chosen servants in the belly of a massive fish for a protracted period of time and protect him while he was in there.

Of course, the presence of such an enormous fish is not something uncommon. Even today we see the massive fish known as the whale, can exceed 30 meters in length and is perhaps one of the largest creatures on the face of this Earth - and the weight of its liver alone can exceed one tonne!

This same surah contains the stories of the previous prophets in which they found salvation through the most miraculous of ways from the grips of tribulations and Prophet Yunus (‘a) is merely the last of them in the chain of prophets mentioned.

A Grand Lesson In A Small Story!

We know that the rationale for such stories contained within the Noble Qur'an are for [our] training and education because the Qur'an is not simply a book of stories - rather, it is a book sent to spiritually build the human being and train them.

From the remarkable outcome [of the story of Prophet Yunus (‘a)] we are able to derive many major lessons.

1. Any sort of disobedience [to the orders of Allah (SwT)] - even if it is a Tark Al-Awla - by a major prophet before Allah (SwT) is a serious act and will result in a retribution. However, as the station of prophethood is something extremely lofty, one minor slip of spiritual negligence in regard to such individuals can be considered to be a major sin [although it is not a sin] that would emanate by another person (that is not a prophet). It is for this reason that we have seen that in this story, Allah has referred to him as a run-away slave. In addition, it has been mentioned in the traditions that others who were in the boat with him stated, 'There is one sinner amongst us!' Eventually, Allah (SwT) made him enter (the terrifying) prison of the stomach of the fish and it was only after his remorse and repentance and turning back towards Allah (SwT) that with a pain-filled and sickened body, was he freed from that prison. All of this was carried out so that everyone may come to know that such disobedience will not be tolerated from anyone and that even the lofty status of the prophets and close friends of Allah (SwT) is subject to this rule that they too must be obedient servants to His commands and that if they are not, then we are made to realize that Allah (SwT) shares no relationship or bond with anyone. This also shows the high status of this great prophet that Allah (SwT) even deals with him in such a strict fashion.

2. In this same story, in the portion which has been narrated in Surah al­ Anbiya’ verse 87, we see that the path to salvation for a true believer is to show remorse and grief, and also to suffer difficulties such as what Yunus (‘a) traversed in his life, and it is the confession of one's incorrect actions before the All-Truth, the glorification, sanctification, repentance and turning back towards Him that will save an individual.

3. This event shows how a sinful community which was deserving of a Divine punishment is able to - even at the last moment - alter their own history and save themselves; and fall into the lap of mercy and compassion from the Divine - on the condition that they realize their situation before it is too late and choose a wise scholar to lead them to the correct path.

4. True faith in Allah and sincere repentance from one's sins, in addition to the spiritual benefits and blessings which it brings, also carries with it material worldly blessings for the human being as well. It brings about material growth and the further ability to live on the Earth and also results in a lengthened life span and an opportunity to benefit from the gift of life. This outcome is also something which can be seen in the story of Prophet Nuh (‘a) which is covered in the commentary of Surah Nuh.13

The power of Allah (SwT) is so encompassing and expansive that nothing is difficult for Him to the extent that He is able to safeguard a human being in the mouth and belly of a massive frightful creature and bring that same person out unharmed. This clearly shows that all of the means of this world are according to His Will and everything submits to His will.

Reply To One Question

At this point a question comes up which is: In the recounting of other previous nations in the verses of the Qur'an, it has been mentioned that when the punishment came down upon them (that form of punishment which is sent to completely eradicate transgressive communities), repentance and remorse were of no use then how was it possible that the nation of Prophet Yunus (‘a) were an exception to this rule?

In reply to this question, there are two answers which can be given:

1. The punishment had not yet started to be meted out to those people - all that was seen was the brief, introductory signs to an impending punishment which included various types of warnings, such that they may be able to see these and make amends and so that before the actual punishment descends upon them, they would turn in repentance and bring about true faith.

2. The second response is that this punishment was not going to be a punishment to completely eradicate them - rather, it was more of a wake-up call sort of introductory punishment which was to come before the actual final retribution which had been given to previous nations as well, such that before they lose the opportunity, they awaken from their spiritual slumber and choose the path of piety. These sorts of punishments had been seen in previous generations as well - such as what happened to the people of Pharaoh before he and his army were drowned.

Drawing Lots And Its Permissibility In Islam

There are some traditions in regards to drawing lots as to whether or not they are permissible in Islam. Imam As-Sadiq (‘a) has stated:

أَيْ قَضِيَّةُ أَعْدَلَ مِنْ الْقُرْعَةِ إذَا فَوَّضَ الْأَمْرَ إلَى اللَّهِ عَزَّ وَجَلَّ يَقُولُ فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ

Which manner of coming to a solution [on a matter of confusion] is more just than drawing lots? When one places their complete reliance upon Allah, the noble and grand, just as Allah has said: “So he shared (with them), but was among those who are cast off” (37:141).14

This points to the fact that when an issue comes up which is difficult to determine what one should do and for which there is no other way to come to a conclusion, drawing lots [to decide on something] can be done, but one must first place all of their trust on Allah (SwT). He is truly the road to resolution, just as has been seen in the story of Prophet Yunus (‘a).

This is also yet another hadith which is much clearer in where the Noble Prophet of Islam (S) has been quoted as saying:

لَيْسَ مِنْ قَوْمٍ تَنَازَعُوا (تقارعوا) ثُمّ فَوَّضُوا أَمْرَهُمْ إلَى اللَّهِ إلَّا خَرَجَ سَهْمُ الْمُحِقّ

Not a single community has employed the act of drawing lots [when they are in a dead-end situation], by [first off] placing all of their reliance upon Allah except that the drawing of lots lands on what is the real truth and manifests the reality [for them].15

Further details in relation to this issue [of drawing lots] has been mentioned in the book, Al-Qawa'id Al-Fiqhiyyah.

• 1. Tafsir al-Burhan, vol. 4, page 35.
• 2. Tafsir al-Kabir, vol. 26, page 165. A similar understanding - with a slight variation - can be gleaned from Tafsir al-Burhan, vol. 4, page 37.
• 3. It is worthy to note that the late great commentator of the Qur'an, at-Tabarsi, who normally quotes varying opinions under his commentary of verses has only referred to one opinion in this regard and he says, "The stomach of the fish would have been his grave until the Day of Resurrection."
• 4. Ruh al-Bayan, vol. 7, page 489.
• 5. Tafsir Nur ath-Thaqalayn, vol. 4, page 436, trad. 116.
• 6. This hadith has been narrated in Tafsir al-Burhan, vol. 4, page35 as coming from Imam as-Sadiq (‘a).
• 7. According to this opinion, the "أو" (aw) mentioned in this phrase is in the meaning of "بل" (bal) or 'rather'.
• 8. Naynawa is the name shared by many geographic regions. First off, it is a city near Mosul (or what is known as Qasbah Mosul); it is also an area in the vicinity of Kufa towards the direction of Karbala'; and it is also a city in Asia Minor in the country of Assyria near to the Tigris river - according to the Dahkhuda Encyclopaedia. Other scholars have written that Naynawa is the largest among the cities of Assyria which was built on the Eastern side of the Tigris facing opposite to the city of Mosul according to the Culture of the Qur'an Encyclopaedia.
• 9. The entire passage from the Old Testament is presented in Appendix I of this book.
• 10. Old Testament, Book of Jonah, Section one, two, three and four.
• 11. Tafsir 'Ali Ibn Ibrahim, according to the narration in Tafsir Nur al-Thaqalayn, vol. 4, page 436.
• 12. Tafsir al-Qurtubi, vol. 8, page 5567.
• 13. This has been translated as Exegesis of the Qur'an: Surah al-Mulk to Surah al­ Mursalat (A Translation of Tafseer Namuna – 29th Section of the Noble Qur'an) - published by the Islamic Humanitarian Service (www.al-haqq.com) and co­published by the Islamic Publishing House (www.iph.ca).
• 14. Tafsir al-Burhan, vol. 4, page 37, trad. 6.
• 15. Wasa'il ash-Shi’a, Book on Passing Judgement, vol. 18, Section on the ruling on casting lots in determining a difficult affair, part 13, trad. 5.