It was recited: Yunus, with the noon pronounced as both a dhamma and a kasra. His fleeing from his people without the permission of his Lord is called 'ibaq' in a figurative sense. And 'musahama' means 'competition'. It is said: 'The people cast lots', if they drew lots. And 'al-mudhad' means the defeated one who is struck down.

Its reality is the slip from the position of victory and dominance. It is narrated that when he boarded the ship, it stopped, and they said: 'Here is a servant who has fled from his master.' And according to what the sailors claim, if there is a runaway in the ship, it does not sail. So they drew lots, and the lot fell on Yunus. He said: 'I am the runaway,' and he threw himself into the water, and the fish swallowed him while he was 'muleem', involved in blame. It is said: 'Perhaps a blamer is 'muleem', meaning he blames others while he is more deserving of blame. And it was recited: 'muleem', with the opening of the meem, from 'laim', so he is 'muleem', as it came: 'mushayb' in 'mushub', built on 'shayb'. And similarly: 'muda'i', based on 'da'a' from the 'musabbihin' among those who remember Allah much with glorification and sanctification. And it was said: it is his saying in the belly of the fish: 'There is no deity except You; glorified are You; indeed, I have been of the wrongdoers.' And it was said: from the 'musalleen'. And from Ibn Abbas: every glorification in the Qur'an is a prayer.

It was narrated by al-Tabari and Ibn Mardawayh from the narration of Sa'id ibn Jubair from Ibn Abbas, may Allah be pleased with him. And it was narrated by Abdul Razzaq from Ma'mar from Qatadah as a statement. And from Qatadah: he was often praying in times of ease. He said:

And it was said: that righteous deeds elevate their doer when he stumbles, and if he falls, he finds support. This is encouragement from Allah, the Exalted, for the believer to increase in His remembrance with what is befitting, and to turn to His worship, and to gather his focus to bind His blessings with gratitude in times of ease and respite, so that it may benefit him with Him in times of distress and hardship. He remained in his belly, as it appears, alive until the Day of Resurrection. And from Qatadah: the belly of the fish would have been a grave for him until the Day of Judgment. It was narrated that when it swallowed him, Allah revealed to the fish: 'I have made your belly a prison for him, and I have not made him food for you.'

There is a difference regarding the duration of his stay. From al-Kalbi: forty days, and from al-Dahhak: twenty days. From 'Ata: seven. And from some: three. And from al-Hasan: he did not remain except for a little, then he was brought out from his belly after a long time from when he was swallowed. It was narrated that the fish swam with the ship, raising its head, and Yunus was breathing in it and glorifying, and it did not leave them until they reached the shore, and it expelled him safe and sound, with nothing changed from him. So they submitted. It was narrated that the fish cast him on the shore of a village from Mosul.

And 'al-'ara' means the empty place with no trees in it and nothing to cover it, and he was 'saqeem', suffering from what had befallen him. It was narrated that his body returned like the body of a child when he is born. And 'al-yuqteen' refers to everything that spreads on the surface of the earth and does not stand on a stem like watermelon, cucumber, and bitter apple. It is 'fa'il' from 'qatin' in the place if it resides there. And it was said: it is 'al-dabaa'. And the benefit of 'al-dabaa' is that flies do not gather around it. And it was said to the Messenger of Allah, blessings and peace be upon him: 'Indeed, you love pumpkin.' He said: 'Yes, it is the tree of my brother Yunus.' And I did not find it. And it was narrated by Ibn Mardawayh from Ibn Mas'ud in the story of Yunus. Abdullah said: the Prophet, blessings and peace be upon him, said: 'And al-yuqteen is pumpkin.' And it was said: it is figs, and it was said: it is the banana tree, shaded by its leaves, and he rested under its branches, and broke his fast on its fruits.

It is said: He used to seek shade under the tree, and there was a mountain goat that would come to him, and he would drink from its milk. It was narrated that a time passed over the tree until it dried up, and he wept out of grief. So Allah revealed to him: You weep for a tree while you do not weep for a hundred thousand in the hands of the disbeliever. If you say: What is the meaning of 'And We caused a tree to grow over him'? I say: We caused it to grow as a canopy for him, just as a house is built over a person. 'And We sent him to a hundred thousand' refers to what has preceded regarding his sending to his people, who are the people of Nineveh. It is said that it is a second sending after what happened to the first ones, or to others. It is said: They embraced Islam and asked him to return to them, but he refused, because the Prophet, when he migrates from his people, does not return to them to reside among them. He said to them: Indeed, Allah will send to you a Prophet. 'Or they will increase in the sight of the observer' means: When the observer sees it, he says: It is a hundred thousand or more. The aim is to describe it with abundance. 'Until a specified time' and it was recited: 'and they will increase,' with the conjunction.