Walaw yuAAajjilu Allahu linnasi ashsharra istiAAjalahum bilkhayri laqudiya ilayhim ajaluhum fanatharu allatheena (surah Yunus: 11)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(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.

Wa law yu`aijilul laahu linnaasish sharras ti`jaalahum bilkhairi laqudiya ilaihim ajaluhum fanazarul lazeena laa yarjoona liqaaa`anna fee tughyaanihim ya`mahoon

*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.