Surah Yunus, peace be upon him

It is the first of the hundred if we consider Al-Bara'ah along with Al-Anfal in terms of length. Otherwise, Al-Bara'ah is the first of them. Its purpose is to describe the Book as being from Allah, from Allah, due to what it contains of wisdom. And it is only from Him, glorified and exalted is He; for no one else is capable of anything from it. This is undoubtedly indicative that He is One in His dominion, with no partner in any of His affairs. The complete evidence for this is the story of the people of Yunus, peace be upon him, that when they believed at the time of distress, they were relieved. This certainly indicates that the one who brought it is Allah, whom they believed in; for if it were someone else, their belief in him would have necessitated their punishment. And if they had been punished like others, it would have been said: This is the way of time, as they said: Our forefathers have been touched by hardship and ease. This indicates that the punishment of others among the nations is indeed from Allah due to their disbelief, as has been consistent with the conditions of other nations, that whenever persistence in denial exists, punishment follows. Conversely, whenever it is absent at a time that accepts repentance, it is absent - and Allah is the one who grants success.

'In the name of Allah,' meaning the one who has no authority of anyone else, so there is no speech that resembles His speech, nor is there any equal to Him. 'The Most Gracious,' who has encompassed all His creation with His words, thus clarifying the statement. 'The Most Merciful,' who has completed for His obedient servants the favor of gratitude. The letter 'r' is heavy according to Ibn Kathir, Nafi', and Hafs from Asim, and Warsh from Nafi' has it slightly tilted, while the others have it fully tilted. The original in this matter is the opening. Likewise, what is similar to it, where its letters are not transformed from a 'ya' such as: ma and wala, and its tilting is to indicate that they are names for the letters and not letters themselves - this has been transmitted from Al-Wahidi.

When he began in the first of Al-A'raf urging to convey the advice with this Book and completed what the context required of warning against the like of the events of the former ones and the fates of the past, and what followed that from conveying the words in the translation of this noble Prophet with his people in the beginning of his matter, during it, and at the end in the two Surahs of Al-Anfal and Al-Bara'ah, he concluded that the Surahs of the Book increase everyone in what is suitable for him, prepared to accept it, and distance him from what is contrary to it, far from accepting its suitability. And that the Messenger, blessings and peace be upon him, by that has encompassed from the attributes, adornments, and noble morals what necessitates turning towards him and hastening to him. And the news that their turning away from him does not harm him at all; for his Lord is sufficient for him, for there is none like Him, and He is the Lord of the Mighty Throne. When that was the case, He, glorified and exalted is He, repeated the saying regarding the Book with which He opened Al-A'raf and concluded the Surah of At-Tawbah, and added to it the description of its judgment and indicated by the tool of distance that its rank in it is far-reaching and unique in example. He said: 'Those' meaning the very great verses which this Surah encompasses, or the Surahs that preceded this Surah, or these disjointed letters indicating that the Qur'an is the speech of Allah; otherwise, the able ones would not be challenged to pronounce these letters.

The verses of the Book, that is, the reminder that encompasses all good, which is this Qur'an that agrees with all that is in it from the stories, all that is in the Torah and the Gospel of that. This indicates the truthfulness of the one who brought it, certainly; because he did not know anything of what is in the two Books, nor did he sit with anyone to teach him. The Wise, in the past, was enough for his being from Allah to necessitate following it. Here, there is an emphasis on the necessity by being wise. The verse is the sign that indicates the end of the speech from a specific aspect. The Wise is the one who speaks with wisdom. It is known by what is agreed upon that prevents action from corruption and deficiency. This has been borrowed for it because it is a proof like the speaker of wisdom, as it leads to the knowledge by which the path of salvation is distinguished from the path of destruction. It is a ruler that clarifies the truth from falsehood in the fundamentals and branches and judges with justice that has no oppression in it in every incident. It is decisive for what it has brought, preventing it from corruption, not erased by water, nor burned by fire, nor changed by the ages. This is what has appeared to me in its connection with what preceded it. Imam Abu Ja'far ibn al-Zubayr said: When the Surah of Bara'ah contained His saying, the Exalted, "If you do not support him, Allah has supported him" [At-Tawbah: 40] and His saying, "Allah has forgiven you; why did you give them permission?" [At-Tawbah: 43] and His saying, "And mercy for those who have believed among you and those who harm the Messenger of Allah; for them is a painful punishment" [At-Tawbah: 61] and His saying, "There has certainly come to you a Messenger from among yourselves" [At-Tawbah: 128] - to the end of the Surah, to what has interspersed during the verses of this noble Surah, which witnessed for the Messenger of Allah, blessings and peace be upon him, by specifying him with the merits of precedence, closeness, specificity, and kindness in address, and describing him with compassion and mercy. This is what it encompassed, along with Al-Anfal, from his overpowering of his enemies, and his support and victory over them, and the appearance of his religion, and the elevation of his call and the exaltation of his word, among other blessings of Allah, glorified and exalted is He. All of this was a source of astonishment for the doubter and a pause for the skeptic and stirred the dormant envy of the great enemy, which was granted to him, peace be upon him. Allah, the Exalted, said: "Is it a wonder for the people that We revealed to a man from among them to warn the people?" [Yunus: 2] to His saying, "It is clear magic" [Yunus: 76]. Then He said, "Indeed, your Lord is Allah" [Yunus: 3] - the verses. He clarified His uniqueness in lordship, creation, invention, and management. So how can His actions be objected to or can humans perceive the face of wisdom in all that He does and manifests? And if all is His ownership and creation, then He does in His dominion what He wills and judges in His creation as He desires.

'That is Allah, your Lord, so worship Him.' [Yunus: 3] 'Allah created that only in truth.' [Yunus: 5] Then He warned, glorified and exalted is He, the heedless ones who neglect to reflect on His great signs. This neglect led them to commit the mistakes of their predecessors in astonishment and denial, until they said: 'What is this messenger that eats food and walks in the markets?' [Al-Furqan: 7] And they said: 'Why has not the angels been sent down to us or why do we not see our Lord?' [Al-Furqan: 21] These are the statements of the previous nations. They said: 'You are nothing but humans like us.' [Ya-Sin: 15] 'They said: Should we believe in two humans like us?' [Al-Mu'minun: 47] 'This is nothing but a man who wants to turn you away from what your fathers used to worship.' [Saba: 43] So Allah, the Exalted, warned the heedless ones: 'Indeed, those who do not expect to meet Us and are satisfied with the worldly life.' [Yunus: 7] Then He promised the ones who reflect, saying: 'Indeed, those who have believed and done righteous deeds, their Lord will guide them by their faith.' [Yunus: 9] The verses, and all of this is clear in the connection and the greatness of the assembly. The verses of the chapters are intertwined - it has ended.