Themes and purpose:

This powerful Makkan surah is a direct challenge to the deniers of the Quran, arguing for its divine origin and the prophethood of Muḥammad via the challenge of inimitability. It establishes the pillars of Monotheism and the Resurrection, using the stories of Noah and Moses as warnings, while highlighting the saving power of faith through the unique example of Jonah's people.

Context of Revelation:

Era: Makkan according to Ibn ʿAbbās and most authorities. Some scholars held that it was Madinan or that parts of it were revealed in Madinah. Ibn ʿĀshūr argues that these claims rest on a mistaken assumption that verses involving debate with People of the Book must be Madinan; he shows that the verses in question are primarily directed against the Quraysh.

Time: It has been counted as the 51st surah in the order of revelation, revealed after Sūrat al-Isrā’ and before Hūd. It was likely revealed around the eleventh year of Prophethood (late Makkan period). Context: Verse 21 may be read as an allusion to the seven-year famine of Quraysh, and their renewed scheming once relief came. By this point the Prophet (ﷺ) had already been calling the people of Makkah for years, and their stubbornness had hardened. Within this setting, the long accounts of Nuh and Musa serve as warnings to Quraysh and a consolation to the Prophet ﷺ, while the unique story of Yunus’s people hints that there is always hope for a people on the brink of destruction to be spared by collective repentance, foreshadowing the way the people of Makkah would eventually be forgiven at the Conquest.

Name and Ayah Count:

Name: "Sūrat Yūnus". It is the only surah that mentions the unique story of the people of Yunus, who believed after their messenger warned them of punishment and were consequently saved [98]. The name also serves to distinguish it from its fellow surahs that begin with Alif-Lām-Rā.

Ayah Count: 109 (Majority) or 110 (Shām).

Surah Overview:

The Quran Challenge: Proving the prophethood of Muḥammad (ﷺ) via the inimitability of the Quran (symbolized by Alif-Lām-Rā) and the explicit challenge to "bring a surah like it." [1, 38]
Refuting Disbelief: Arguing against the polytheists' shock that a mere human could be a messenger. [2]
Proving Monotheism: Establishing Allah's sole divinity by pointing to His creation and absolute control of the universe. [3-6, 31-32]
Proving the Afterlife: Confirming the reality of the Resurrection and divine judgment. [4, 34]
Consolation: Explaining that Allah's delay of punishment is a sign of wisdom, not weakness. [11]
Refuting Polytheism: Debunking the idea of idols as intercessors. [18]
Signs in Creation: Reflecting on the movement of ships and the nature of worldly life, and contrasting the fleeting beauty of this world with the permanence of the Home of Peace. [22-25]
Contrasting Fates on the Last Day: Vividly contrasting the reward of those who do good and the humiliation of those who do evil, along with the false gods disowning their worshippers. [26–30]
False Prohibitions: Rebuking false prohibitions regarding provision. [59]
Allah’s All‑Encompassing Knowledge: Stressing that no action, secret, or particle in the heavens or earth escapes His knowledge, reinforcing accountability and the certainty of recompense. [61]
Glad Tidings: Giving glad tidings to the “Friends of God” that they will have no fear. [62-64]
Historical Warnings: Using the stories of past nations (Noah, Moses, etc.) as a warning. [71-93]
People of the Book as Witnesses: People of earlier scripture recognize and can testify to the truth of this revelation, serving as an external confirmation of the Prophet’s message. [94]
The Exception of Jonah's People: Highlighting the unique case of the people of Yunus, whose sincere repentance before the punishment actually descended led to its removal a hopeful contrast to the usual fate of rejecting nations. [98]
Guidance, Divine Will, and Human Responsibility: Clarifying that guidance ultimately falls under Allah’s will, yet every individual is responsible for choosing either to respond to that call or to turn away, thereby sealing their own fate. [99-100, 108]
Conclusion: Consoling the Prophet (ﷺ) and commanding him to declare that guidance is a personal choice, and Allah is the ultimate Judge. [108-109]