Hud: (9-11) And if We let man taste...

Know that when the Almighty mentioned that the punishment of those disbelievers, though delayed, is bound to befall them, He then mentioned what indicates their disbelief and their deserving of that punishment. He said: {And if We let man taste...} (11:9). In this, there are several issues:

Issue 1: The term {man} (al-insān) in this verse.

There are two opinions regarding the meaning of {man} (al-insān) here:

The First Opinion: It refers to mankind in general. This is supported by several points:

1. The Almighty made an exception: {except those who are patient and do righteous deeds}. An exception excludes from the ruling what would have been included without it. Thus, the insān mentioned here includes both the believer and the disbeliever, proving our point.
2. This verse aligns with the structure of: {By the Time, Indeed, mankind is in loss, Except those who have believed and done righteous deeds} (Al-'Asr: 1-3). It also aligns with: {Indeed, mankind was created anxious; When evil touches him, he is frantic, And when good touches him, he is stingy} (Al-Ma'arij: 19-21).
3. The very nature (mizāj) of man is inherently inclined toward weakness and inability. Ibn Jurayj interpreted this verse by saying: "O son of Adam, if a blessing comes to you from God, you become ungrateful. If it is taken away from you, you become despairing and despondent."

The Second Opinion: It refers specifically to the disbeliever. This is supported by several points:

1. The default rule for a singular noun definite with al- (the) is that it refers to the previously mentioned context unless there is a barrier. Here, there is no barrier, so it must refer to the previously mentioned context, which is the disbeliever mentioned in the preceding verses.
2. The attributes mentioned for al-insān in this verse are only fitting for the disbeliever. He is described as despairing (ya'ūs), which is a characteristic of the disbeliever, as seen in the verse: {O my sons, go and find out about Joseph and his brother and despair not of relief from Allah} (Yusuf: 87). He is also described as ungrateful (kaffūr), which is an explicit description of disbelief. Furthermore, he is described as being jubilant when ease comes, saying, "The evils have gone away from me," which is boldness against God. He is also described as being boastful (fakhūr), and God does not love the boastful ({Allah does not love the boastful} Al-Qasas: 76). Being boastful is not a characteristic of the religious people.

Those who hold this second opinion argue that the exception mentioned in this verse must be interpreted as an exception disconnected (istithnā' munqaṭi') so that these negative implications are avoided.

Issue 2: The meaning of tasting (idhāqah) and taste (dhawq).

The term idhāqah (letting taste) implies experiencing the minimum amount required to perceive a flavor. Therefore, the meaning is that when man experiences even the slightest bit of worldly good, he falls into rebellion and transgression. And when he experiences the slightest bit of affliction or trial, he falls into despair and ingratitude.

The world itself is meager, and what one person obtains from it is little. This "tasting" is of a small amount of good. Moreover, this good is fleeting, resembling the dreams of sleepers or the illusions of the whispering devil. Thus, this "tasting" is minimal, yet man lacks the capacity to bear it or the patience to follow the right path while possessing it.

Regarding blessing (na'mā') versus grace (ni'mah): Al-Wāḥidī said that na'mā' is a favor whose effect appears upon its possessor, and ḍarrā' (harm) is an affliction whose effect appears upon its possessor, because these words are structured like adjectives describing apparent states, such as ḥamrā' (red) or 'awrā' (one-eyed). This is the difference between ni'mah and na'mā', and between ḍarr (harm) and ḍarrā'.

Issue 3: The changing states of the world.

Know that the conditions of the world are not permanent; they are always in flux, change, and transition. The pattern governing this is either a transition from blessing to affliction, and from pleasures to calamities, or the reverse: a transition from the disliked to the beloved, and from forbidden things to good things.

As for the first category (from blessing to affliction): This is what is meant by {And if We let man taste a mercy from Us and then We withdraw it from him, indeed, he is despairing, ungrateful}.

The essence of the statement is that God has judged this man to be despairing and ungrateful. The reasoning is: When that blessing is withdrawn, he becomes despairing (ya'ūs). This is because the disbeliever believes that the cause of that blessing was coincidental. He then deems the recurrence of that coincidence unlikely, thus despairing of the return of that blessing.

However, the Muslim, who believes that the blessing came from God's grace, favor, and bounty, does not despair. Rather, he says, perhaps God will return it later, better, more complete, and superior to what it was.

As for his state while the blessing is present, he becomes ungrateful (kaffūr). This is because when he believes its occurrence was coincidental, or that he attained it through his own effort and diligence, he does not engage in thanking God for that blessing.

In summary: The disbeliever becomes despairing upon the removal of blessing and ungrateful upon its reception.

As for the second category (from affliction to blessing): When man transitions from the disliked to the beloved, and from trial to grace, the disbeliever becomes boastful and exultant (fariḥ fakhūr).

The intensity of his joy (faraḥ) is because the ultimate goal of the disbeliever's desire is achieving these worldly felicities, as he denies the spiritual rewards of the Hereafter. Thus, when he finds the world, it is as if he has attained the peak of happiness, necessitating great joy.

His boastfulness (fakhūr) stems from the fact that attaining all desired things is the ultimate happiness, leading him to pride himself on it.

The overall point is that God clarified that the disbeliever is neither among the patient during affliction nor among the thankful when receiving blessings.

Then, after establishing this, He said: {Except those who are patient and do righteous deeds}. This means the opposite of what was previously described.

His statement {except those who are patient} means being patient during affliction. His statement {and do righteous deeds} means being thankful during ease and goodness.

Then He clarified their state: {For them will be forgiveness and a great reward}. He combined for them these two desired outcomes:

1. The removal of punishment and salvation from it, which is meant by {for them will be forgiveness}.
2. Attaining reward, which is meant by {and a great reward}.

Whoever grasps this detailed explanation knows that this Noble Book is miraculous not only in its wording but also in its meanings.

{So perhaps you will give up part of what is revealed to you and feel constrained by it because they say, "Why was a treasure not sent down to him, or an angel not come with him?" You are only a warner. And Allah is, over all things, Trustee.} (11:12)