Transliteration:( Wa law yu'ajjilul laahu linnaasish sharra sti' jaalahum bil khairi laqudiya ilaihim 'ajaluhum fa nazarul lazeena laa yarjoona liqaaa'anaa fee tughyaanihim ya'mahoon )
33. Sometimes the infidels desires evil with so much haste, like he desires good when he says Oh Allah destroy me today, descend upon us immediate punishment, etc.
 From this verse it is understood that it is a mercy of Allah Almighty that all our prayers are not accepted. Sometimes we tend to take bad to mean good as in the case of a foolish patient requesting sweet and pleasant medicine from the doctor which he turns down.Â
From this we learn that we should not curse ourselves or our children on a fit of anger. At all times request good from Allah Almighty for one never knows which is the moment of acceptance of one's prayer.
34 Reason for its revelation: Nazar bin Harith once said Oh Allah if Islam is a true Religion, and we do not accept it, let stones come down upon us. In response this verse was revealed in which it is said that sometimes a person in a fit of emotion curses himself or his family, but Allah Almighty out of His kindness rejects it.Â
35. This tells that long life from Allah Almighty for the rebellious and negligent people is a Divine punishment for them just as the long life for the pious is a Divine mercy for them. The infidels would commit more sins the longer they live while the believers would increase their pious deeds.
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11. And were Allah to hasten for mankind the evil as He hastens for them the good then they would have been ruined. So We leave those who expect not their meeting with Us, in their trespasses, wandering blindly in distraction.
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,
(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 said:
(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:
(And man invokes (Allah) for evil as he invokes (Allah) for good. )﴿17:11﴾ In regard to the interpretation of this Ayah,
(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.
15. After the introductory (Surah Yunus, ayat 1-10), the Quran takes up admonition which is the main subject of the Surah. In order to understand this fully we should keep two things in view as its background:
First, a little before its revelation, the continuous horrible famine, which had afflicted Makkah for seven long years and humbled the haughty Quraish, had come to an end. Naturally this had given a blow to idol worship and acted as a stimulus to God worship. For, in their utter helplessness, they had to supplicate to Allah and cry meekly for help. So much so that Abu Sufyan had to approach the Prophet (peace be upon him) with this request: Please pray to Allah to remove this affliction from us. But when the famine was over, and rains began to fall, and prosperity returned, they began to show rebellion and do evil deeds and started their hostile activities against the believers. Thus the hearts that had turned to Allah, again became neglectful of Him. See (Surah An-Nahl, ayat 113), (Surah Al-Muminun, Ayat 75-77), (Surah Ad-Dukhan, Ayat 10-16).
Secondly, the Quran answered the question with which they confronted the Prophet (peace be upon him) whenever he warned them of the consequences of rejecting the truth. They would say” You are always threatening us with Allah’s wrath; why doesn’t the divine torment visit us and why is it being delayed?
Keeping the above background in view, (Surah Yunus, Ayat 11-12) may be expanded like this: Allah does not hasten in punishing and seizing the people for their sins as He hastens in showing kindness and compassion to them. Do they, then, want Him to hasten His torment for their rebellions, as He hastened to remove famine in answer to their supplications? As this is not Our Way, We give them time to mend their evil ways in spite of their transgressions and rebellions. We send warning after warning and give them respite until their term comes to an end. Then the law of requital comes into force. In contrast to this, their way is the way of mean and narrow minded people. When affliction comes, they remember Allah, begin to cry and call Him meekly, but forget it all during the time of prosperity. Such bad ways as these are leading them to divine torment.
[514]- In anger or in heedlessness. [515]- i.e., Allāh would have destroyed them on account of that.
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