Surah Yunus ayat 11 Tafsir Quran 10:11

﴿۞ وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ﴾
[ يونس: 11]

10:11 And if Allah was to hasten for the people the evil [they invoke] as He hastens for them the good, their term would have been ended for them. But We leave the ones who do not expect the meeting with Us, in their transgression, wandering blindly

When the idolaters sought to hasten their chastisement the following was revealed And if God should hasten for mankind evil as they would hasten good their term of life would already have been concluded for them read as the passive with nominative ajaluhum sc. la-qudiya ajaluhum; or read as the active with accusative ajalahum sc. la-qadā ajalahum ‘He would have already concluded their term’ by His destroying them but He gives them respite. But We leave those who do not expect to encounter Us to wander blindly in their insolence hesistant and perplexed.

If Allah were to hasten His response to people who deserve ill as they invoke Him to hasten His response to confer on them what is good, their Hereafter would be planted in the now. But We give those who do not entertain the thought the Day of Judgement plenty of rope to allow them free action to commit themselves to the loss in the maze of error

Allah does not respond to the Requests for Evil like He does with the Requests for Good Allah tells us about His Forbearance and Benevolence with His servants.
He does not respond to them when they pray with evil intentions against themselves, their wealth or their children during times of grief or anger.
He knows that they do not truly intend evil for themselves so He doesn't respond to them.
This is in reality kindness and mercy.
On the other hand, He responds to them when they pray for themselves, wealth and money, with good, blessing and growth.
Allah has said, وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ( And were Allah to hasten for mankind the evil as He hastens for them the good then they would have been ruined. ) This means that if He had responded to all of their evil requests, He would have destroyed them.
However, people should avoid praying for evil as much as they can.
Abu Bakr Al-Bazzar recorded in his Musnad that Jabir said, "Allah's Messenger ﷺ said:
«لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، لَا تَدْعُوا عَلَى أَوْلَادِكُمْ، لَا تَدْعُوا عَلَى أَمْوَالِكُمْ، لَا تُوَافِقُوا مِنَ اللهِ سَاعَةً فِيهَا إِجَابَةٌ فَيَسْتَجِيبَ لَكُم»
( Do not pray against yourselves, do not pray against your children, do not pray against your wealth, for your prayer may coincide with a time of response from Allah and Allah will respond to you. ) This Hadith was also recorded by Abu Dawud.
This is similar to what is understood from the following Ayah: وَيَدْعُ الإِنْسَـنُ بِالشَّرِّ دُعَآءَهُ بِالْخَيْرِ ( And man invokes (Allah ) for evil as he invokes ( Allah ) for good.
)17:11 In regard to the interpretation of this Ayah, وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ ( And were Allah to hasten for mankind the evil as He hastens for them the good ) Mujahid said: "It is the man saying to his son or money when he is angry, `O Allah don't bless him ( or it ) and curse him ( or it ).' Should Allah respond to this man in this request as He responds to him with good, He would destroy them."

(10:11) Were Allah *15 to hasten to bring upon men (the consequence of) evil in the way men hasten in seeking the wealth of this world, their term would have long since expired. (But that is not Our way.) So We leave alone those who do not expect to meet Us that they may blindly stumble in their transgression.

And if Allah was to hasten for meaning

*15).
These introductory remarks are followed by a discourse which comprises the admonition and explanation of certain important points.
For a fuller appreciation of the discourse, it is better to take note first of the following points about its background.

First, that the prolonged and acute famine which had virtually destroyed the people of Makka had ended just a little before the revelation of these verses.
The famine was so severe that even the most arrogant leaders of the Quraysh had been humbled.
As a result, idol-worship had declined and people turned increasingly, with prayer and sincere supplication, to the One True God.
The famine was so acute that at one stage Abu Sufyan had approached the Prophet ( peace be on him ) with a request to implore God to deliver them from the calamity.
However, no sooner had the famine ended and heavy rains brought about a rich harvest and prosperity than the Makkans reverted to their old evil habits, to their rebellion against God, to their hostile machinations against
Islam.
Those who had turned to God for a short while once again became engrossed in their former apathy and wickedness.
( See also al-Nahl 16: 113; al-Mu'minun23: 75-7; andal-Dukhan44: 10-16.
See also al-Bukhari,Abwab al-lstisqa , Bab idha istashfa'a al-Mushrikun bi al-Muslimin 'ind al-Qaht -Ed. ) Second, whenever the Prophet ( peace be on him ) warned the Makkans of God' s punishment as a consequence of their rejecting the truth, they retorted by asking: why had God's punishment not befallen them there and then? Why was it being delayed?
In response, the Qur'an states that when it comes to punishing human beings God does not resort to the same haste which He resorts to when He wants to show mercy.
The Makkans had seen that God had quickly halted the famine when they had prayed for its removal.
They thought that if they were considered by God to be an evil people.
He would have afflicted them with a calamitous punishment as soon as they had asked for it, or as soon as they engaged in rebellion against God.
But that is not God's way.
No matter how rebellious a people become, God grants them ample time to make amends.
He also warns them over and over again and grants them a long respite.
It is only when leniency has run its full course that His law of retribution comes into action.
In sharp contrast to this is the attitude of men of low mettle.
This is amply reflected in the ways of the rebellious ones among the Quraysh.
When they encountered a disaster, they remembered God and bewailed and bemoaned of the same to Him.
As soon as hard times were over, however, they forgot everything about God.
It is precisely this kind of behaviour by different nations which invites God's punishment.

 

Allah does not respond to the Requests for Evil like He does with the Requests for Good Allah tells us about His Forbearance and Benevolence with His servants.
He does not respond to them when they pray with evil intentions against themselves, their wealth or their children during times of grief or anger.
He knows that they do not truly intend evil for themselves so He doesn't respond to them.
This is in reality kindness and mercy.
On the other hand, He responds to them when they pray for themselves, wealth and money, with good, blessing and growth.
Allah has said, وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ( And were Allah to hasten for mankind the evil as He hastens for them the good then they would have been ruined. ) This means that if He had responded to all of their evil requests, He would have destroyed them.
However, people should avoid praying for evil as much as they can.
Abu Bakr Al-Bazzar recorded in his Musnad that Jabir said, "Allah's Messenger ﷺ said: «لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، لَا تَدْعُوا عَلَى أَوْلَادِكُمْ، لَا تَدْعُوا عَلَى أَمْوَالِكُمْ، لَا تُوَافِقُوا مِنَ اللهِ سَاعَةً فِيهَا إِجَابَةٌ فَيَسْتَجِيبَ لَكُم» ( Do not pray against yourselves, do not pray against your children, do not pray against your wealth, for your prayer may coincide with a time of response from Allah and Allah will respond to you. ) This Hadith was also recorded by Abu Dawud.
This is similar to what is understood from the following Ayah: وَيَدْعُ الإِنْسَـنُ بِالشَّرِّ دُعَآءَهُ بِالْخَيْرِ ( And man invokes (Allah ) for evil as he invokes ( Allah ) for good.
)17:11 In regard to the interpretation of this Ayah, وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ ( And were Allah to hasten for mankind the evil as He hastens for them the good ) Mujahid said: "It is the man saying to his son or money when he is angry, `O Allah don't bless him ( or it ) and curse him ( or it ).' Should Allah respond to this man in this request as He responds to him with good, He would destroy them."

( If Allah were to hasten on for men the ill ) they pray for ( as they would hasten on the good ) they ask for, ( their respite would already have expired ) they would already be destroyed. ( But We suffer those who look not for the meeting with Us ) We leave those who do not fear resurrection after death ( to wander blindly on in their contumacy ) in their disbelief and error.

And were Allah to hasten for mankind the evil (they invoke for themselves and for their children, etc. while in a state of anger) as He hastens for them the good (they invoke) then they would have been ruined. So We leave those who expect not their meeting with Us, in their trespasses, wandering blindly in distraction. (Tafsir At-Tabari; Vol. 11, Page 91)

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