Tafsir of Hud 11:11

"(Except those who are patient)—this is an exception from 'the human,' and it is a connected exception if the al- (the definite article) in it is for the comprehensiveness of the genus. This is what Al-Tabarsi transmitted, differing from Ibn al-Khazin, who attributed it to Al-Farra. It is a disconnected exception if it is for the specification of a reference, referring to the disbelieving human absolutely. It is related from Ibn Abbas that what is intended by it is a specific disbeliever, namely Al-Walid ibn al-Mughira. It is also said that it is Abdullah ibn Umayyah al-Makhzumi, which Al-Wahidi mentioned. The discussion regarding the disconnection is connected according to both narrations. It is attributed without restriction to the two to Al-Zajjaj and Al-Akhfash. In any case, the intent is: they were patient regarding what afflicted them of harm, whether previously or subsequently, out of faith in Allah, the Exalted, and submission to His decree, the Exalted.

(And did righteous deeds)—in gratitude for His blessings, the Glorified, both previous and subsequent. The Mudaqqiq (the precise scholar) said in Al-Kashf: "Since despair implies a lack of patience, and ingratitude implies a lack of gratitude, the exception to this was its opposite, consisting of those characterized by patience and gratitude. So when it was said: 'Except those,' etc., it was equivalent to 'Except those who were patient and grateful,' and these are among the attributes of the believer, so it served as a metonymy for him. That is why Al-Zamakhshari interpreted it by saying: 'Except those who believe; for their habit is that when a mercy comes to them, they are grateful, and when a blessing departs from them, they are patient.' Therefore, it was an appropriate metonymy for faith." Then he raised an objection to his teacher Al-Tibi, saying: "As for the implication of 'they were patient' that righteous action is gratitude, because it occurred in the tradition: 'Faith is two halves: half is patience, and half is gratitude,' and the implication of 'did' that patience is faith, because they are pairs in most cases, this does not correspond to what we are dealing with, unless another aspect is intended. It is as if it were said: 'Except the righteous, patient, and grateful believer.' That is one aspect, but the saying is what Hudham said, for metonymy provides that along with the beauty and hyperbole it contains."

(Those)—a reference to those who have arrived, by virtue of their being characterized by what is included in the silah (conjunction clause), and it contains the meaning of distance, for reasons mentioned more than once. That is: those described by those praiseworthy qualities.

(Have forgiveness)—a great forgiveness for their sins, whatever they were.

(And a reward)—a recompense for their good deeds.

(Large)—It is described as such because it contains everlasting bliss, the lifting of obligations, security from torment, the pleasure of Allah, the Glorified, with them, and looking upon His noble Face in a Garden whose breadth is the heavens and the earth.

The mode of connection of the three verses to what precedes them, according to Al-Bahr, is that when He, the Exalted, mentioned that the punishment of the disbelievers, even if delayed, must inevitably encompass them, He mentioned what indicates their disbelief and their being deserving of punishment due to what they were naturally disposed toward regarding disbelief in the blessings of Allah, the Exalted, and what follows from His beneficence toward them, such as insolence and arrogance, which does not befit them. It is said: This is a reference that the passage contains the verses providing the justification for the inevitability [of punishment], but justifying it by what is in the silah clause beforehand is weak, and justifying it by what is in the silah clause beforehand is [also] weak. Some have chosen that it is a participation in censure, so what the verses before contain is the explanation of some of it, and what these contain is the explanation of some other.

Some scholars said: "The mode of connection is in terms of the tasting of blessings and the touching of harm being a chapter of trial, occurring as a detailed explanation of the general statement in His, the Glorified, saying: 'That He may test you as to which of you is best in deed.' The meaning is that each one—the tasting of blessings and their removal—along with being a trial for the human as to whether he is grateful or ungrateful, does not guide to the paths of rectitude, but rather he deviates in both states away from it into the precipices of error. Thus, no good deed appears from him except from the patient, righteous ones." Or, in terms of their denial of the Resurrection and their mocking of the punishment being due to their insolence and pride, it is as if it were said: "They only did what they did because the nature of the human is molded upon that." This is the end. It is not hidden how remote the first is, while the second is closer. And Allah, the Exalted, knows best.