Yunus: (21) And when We let people taste...

Issues in the Verse:

Know that when the people demanded another sign from the Messenger of Allah (peace be upon him) besides the Qur'an, and the response given was: {The unseen belongs only to Allah} (Yunus: 20), this verse provides a second response. This response can be established in two ways:

First Way (Establishing their habitual behavior):

This verse demonstrates that the habit of these people is trickery, obstinacy, stubbornness, and unfairness. If they were given what they asked for—the sending down of other miracles—they would still not believe but would remain in their disbelief and ignorance. Therefore, two things need clarification here:

1. Establishing that the habit of these people is trickery, obstinacy, and stubbornness.
2. Establishing that when this is the case, displaying further miracles is of no benefit.

Regarding the First Point (Their Habit):

It is narrated that Allah afflicted the people of Mecca with drought for seven years, then showed mercy and sent beneficial rains upon their lands. Yet, they attributed these great benefits to their idols or to the constellations (Anwā'). In either case, this is a response of ingratitude to a blessing.

• {And when We let people taste a mercy} refers to those beneficial rains.
• {after distress has touched them} refers to that severe drought.
• {And when We let people taste a mercy} refers to their attributing those great benefits to the constellations or idols.

Know that Allah mentioned this exact meaning previously in this Surah: {And when distress touches man, he calls upon Us, whether he is on his side, or sitting, or standing. But when We remove his distress from him, he passes on as if he had never called upon Us} (Yunus: 12).

However, the verse we are interpreting adds a subtle point not mentioned in the previous verse: they practice trickery upon receiving mercy and seek mischief. This confirms that the habit of these people is obstinacy, stubbornness, trickery, and seeking mischief.

Regarding the Second Point (Futility of Further Signs):

If this is their nature, then displaying other signs is useless. Even if Allah showed them all the apparent miracles they requested, they would not accept them. Their goal in these demands is not earnest seeking of religion, but rather to ward off the truth, maintain their worldly status, and refuse to follow someone else.

The proof is that when Allah intensified the trial upon them (drought) and then removed it, replacing affliction with blessings, they still persisted in denial and rejection. This indicates that even if Allah sent down the signs they requested, they would ignore them. Thus, this statement is a decisive answer to their previous question.

Second Way (Establishing the Cause):

The people of Mecca had attained means of comfort and a pleasant life. Whoever is in such a state becomes rebellious and arrogant, as Allah says: {Indeed, man transgresses, when he sees himself self-sufficient} (Al-'Alaq: 6-7). Allah established this meaning with the example mentioned. Their insistence on demanding extra signs and corrupt proposals was due to the abundant blessings and continuous good they were experiencing.

His statement: {Say, "Allah is swifter in plan"} serves as a warning that Allah will remove those blessings from them, making them submissive and obedient to the Messenger, abandoning these corrupt objections. And Allah knows best.

The phrase {And when We let people taste a mercy} is an expression used for exaggeration, meaning the arrival of mercy to them.

Know that the mercy of Allah is not tasted by the mouth, but by the intellect. This indicates that the assertion of the existence of spiritual felicities is true.

Al-Zajjaj said that idhā in {And when We let people taste a mercy} is for the condition, and idhā in {then they plot} is the response to the condition. This is like His saying: {And if misfortune befalls them because of what their hands have put forth, then behold, they despair} (Ar-Rum: 36). The meaning is: When We let people taste mercy, they plot; and if misfortune befalls them, they despair.

Know that idhā in {then behold, they plot} implies suddenness (mufāja'ah), meaning they immediately proceed to plotting and hasten toward it.

Their denial of Allah's signs is called makr (plotting/devising) because makr is defined as diverting something from its apparent meaning through stratagem. These people employ stratagems to repel Allah's signs using everything they can, such as casting doubt, confusing debates, or other corrupt matters.

Muqatil said that the meaning of this plotting is that they do not say, "This is Allah's provision," but rather, "We were watered because of such-and-such constellation."

As for His statement: {Say, "Allah is swifter in plan. Indeed, Our messengers record what you plot"} the meaning is that when these disbelievers meet Allah's blessing with plotting, Allah (glorified and exalted is He) meets their plotting with a greater plot, in two ways:

1. The severe punishment prepared for them on the Day of Resurrection, and in this world, disgrace, shame, and chastisement.
2. The fact that Allah's messengers record their plotting and preserve it. What is in their corrupt inner selves will be presented to them on the Day of Resurrection, which will be the cause of complete exposure, shame, and chastisement—may Allah protect us from it.

{It is He who enables you to travel on land and sea. Until, when you are in ships and they sail with them in a pleasant breeze, and they rejoice therein, there comes upon them a wind, a violent one, and the waves come upon them from every side, and they believe they are encompassed. They call upon Allah, sincerely [in their religion] to Him, [saying], "If You should save us from this, we will surely be among the grateful." *But when He saves them, behold, they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves—[for] the enjoyment of the worldly life. Then to Us is your return, and We will inform you of what you used to do.}