Tafsir of Yunus 10:47

Surah Yunus (10): Verse 47

"And for every nation there is a messenger."

Know that after Allah Almighty clarified the situation of Muhammad (PBUH) with his people, He clarified that the situation of all the Prophets with their nations was similar. In this verse, there are several issues:

This verse indicates that Allah sent a messenger to every preceding community. Allah Almighty never neglected any nation. This is further confirmed by His saying: {And there was no nation except that a warner had passed among them} (Fatir: 24).

Objection: How can this be reconciled with what is known about periods of interruption (Fatrah) and His saying: {that you may warn a people to whom no warner has come before} (Ya-Sin: 6)?

Answer: The evidence we cited does not necessitate that the messenger must be physically present with the people at all times. The prior existence of a messenger does not prevent him from being a messenger to them, just as the prior existence of our messenger (Muhammad) does not prevent him from being sent to us until the end of time. The period of interruption (Fatrah) can be interpreted as a time when the call of the prophets weakened or when circumstances led to confusion.

There is an implied meaning in the statement. The intended meaning is: "So when their messenger comes to them, and they deny him or some believe him, He judges between them." That is, He rules and decides.

The meaning of the verse is one of two things:

1. Clarification of Justice: It explains that when a messenger is sent to every nation, through delivering the message and establishing the proof, all excuses are removed. Thus, they have no excuse for opposing or denying him. This indicates that any punishment they receive in the Hereafter will be just and not an oppression, as they brought that punishment upon themselves.
2. Gathering for Reckoning: It means that when the people gather in the Hereafter, Allah will gather them with their messenger at the time of reckoning. This is so the messenger can testify concerning them, distinguishing between the obedient and the disobedient. This testimony confirms that the messenger delivered the messages of his Lord, which serves to further admonish people in this world—similar to accountability, the testimony of the limbs, and the weighing of deeds.

The second interpretation is strongly supported because in the preceding verse, Allah mentioned that He is a witness over them. Thus, it is as if Allah is saying: "I am a witness over them and their deeds on the Day of Resurrection, and furthermore, I will bring every nation's messenger to the station of Resurrection so he may testify concerning those deeds." The purpose is to maximize the demonstration of justice.

Evidence for the First View: His saying: {And We would not punish until We sent a messenger} (Al-Isra: 15), and {Messengers bringing good tidings and warning, so that mankind should have no plea against Allah after the messengers} (An-Nisa: 165), and {And if We had destroyed them by a punishment before it, they would have said, "Our Lord, if only You had sent us a messenger, we would have followed Your verses"} (Taha: 134).

Evidence for the Second View: His saying: {And thus We have made you a community justly balanced, that you may be witnesses over mankind and the Messenger will be a witness over you} (Al-Baqarah: 143), and {And the Messenger will say, "O my Lord, indeed my people have taken this Qur'an as forsaken [abandoned]"} (Al-Furqan: 30). The phrase {He judged between them with justice, and they were not wronged} is repeated for emphasis and to negate any possibility of injustice.

Surah Yunus (10): Verses 47-48

{And they say, "When is this promise, if you should be truthful?"}

{Say, "I possess not for myself any harm or benefit except what Allah should will. For every nation is an appointed term. When their term comes, they will not delay it an hour, nor will they bring it forward."}