Tafsir of Hud 11:113

That is, do not lean [toward them] even the slightest bit. The intended meaning of "those who have done wrong" is the polytheists, as narrated by Ibn Jarir and Ibn Abi Hatim from Ibn Abbas (may Allah be pleased with them both). The "inclination" is interpreted as the inclining of the heart toward them with affection. It may also be interpreted more broadly than this, just as "those who have done wrong" is interpreted to include anyone who exhibits what is termed injustice absolutely.

It is said: Because of this intended generality, the text did not say "toward the wrongdoers." In this case, the prohibition includes flattering them, failing to oppose them when capable, adopting their mannerisms, exalting their mention, sitting with them without a legitimate necessity, standing up for them, and the like. The basis of the prohibition is the injustice itself, and the plural form is used in consideration of the collective nature of the addressees. Others have said that the plural is for the sake of exaggeration in the prohibition, in the sense that being in a group often provides a pretext for flattering them, for example. This is countered by the argument that this only holds if the intention was to prohibit inclining toward them specifically because they are a group, which is not the case.

{Lest the Fire touch you} — that is, lest it afflict you because of that, as is indicated by the fa (particle of consequence) situated in the response to the prohibition. {The Fire} here refers to the Fire of Hell. According to the second interpretation—and how difficult it is for people today in most eras—a interpretation adopted by the majority of exegetes: They said that if this is the state of even a slight inclination toward someone from whom some injustice has originated, leading to the Fire touching one, then what is your opinion of one who inclines completely toward those who are firmly established in wrongdoing? He exhausts himself in their company and fellowship, tires his heart and body in bringing them joy, stirs up men and horses to bring benefits to them, rejoices in adopting their style, participates with them in their transgression, casts his eyes toward the fleeting splendor of the worldly life that they have been granted, and envies them for what they have been given of the near-at-hand fruits—heedless of the reality of it, and unmindful of the end to which all things lead.

Such a person should be counted among "those who have done wrong," not among those who merely "incline toward them," based on what is narrated: A man said to Sufyan, "I stitch for the wrongdoers, am I counted among their assistants?" He replied, "No, you are one of them. The one who sells you the needle is the one who is among their assistants."

How excellent is what one of the counselors wrote to al-Zuhri when he began mingling with the sultans: "May Allah protect us and you, Abu Bakr, from tribulations. You have reached a state where it is necessary for those who know you to pray to Allah for you and show you mercy. You have become a great elder, and Allah’s favors have weighed heavily upon you through what He has made you understand of His Book and taught you of the Sunnah of His Prophet (may Allah bless him and grant him peace). Allah did not take the covenant from the scholars in such a manner; the Exalted said: '{You must make it clear to the people and not conceal it}' (3:187). Know that the easiest of what you have committed and the lightest of what you have borne is that you have made the wrongdoer feel at ease and paved the way of transgression through your support—[given] by you, who did not perform a right nor abandon a falsehood. When they brought you close, they took you as a pole upon which the millstone of their falsehood revolves, a bridge across which they cross to their calamities, and a ladder upon which they ascend to their misguidance. They introduce doubt through you to the scholars and lead the hearts of the ignorant through you. How little is what they have built for you compared to what they have destroyed for you! How much is what they have corrupted of your religion compared to what you have gained! What makes you feel secure that you are not among those about whom Allah the Exalted said: '{But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil}' (19:59)? Indeed, you are dealing with One who is not ignorant, and your record is kept by One who is not forgetful. Examine your religion, for it has been struck by infirmity, and prepare your provisions, for the long journey is at hand. Nothing is hidden from Allah in the earth or in the heaven. Peace."

Al-Awza'i said: "There is nothing more hateful to Allah the Exalted than a scholar who visits a ruler." Muhammad ibn Salamah said: "A fly on excrement is better than a reciter at the doors of these [rulers]." In a report: "Whoever prays for the longevity of a wrongdoer has desired that Allah be disobeyed in His land." By my life, this verse is the most profound of all things in warning against the wrongdoers and wrongdoing. Hence, al-Hasan said: "The religion is gathered in two 'no's (la): do not be arrogant and do not incline." It is narrated that al-Muwaffaq Abu Ahmad Talha al-Abbasi was praying behind the Imam, and when he recited this verse, he swooned. When he recovered, it was said to him [about his state], and he replied: "This is [the threat] for one who inclines toward the wrongdoers, so how is it for the wrongdoer himself?"

This address to the Prophet (may Allah bless him and grant him peace) and those with him among the believers—following the command for steadfastness—is for the sake of confirming them in it. It may be viewed as an emphasis of that command if the intention is continuity and constancy. Abu 'Amr read tarkanu with a kasra on the ta according to the dialect of Tamim. Qatada, Talha, and al-Ashhab—and it is narrated from Abu 'Amr—read tarkunu with a damma on the kaf, the imperfect of rakana (fatha). According to al-Bahr, this is the dialect of Qays and Tamim. Al-Kisa'i said it is the dialect of the people of Najd. The reading tarkanu with a fatha on the kaf is considered anomalous. Ibn Abi 'Abla read wa la turkanu in the passive voice, from arkana (meaning: he made him incline). The reading of the majority is tarkanu with a fatha on the kaf, and the perfect tense is rakina (kasra), which is the dialect of Quraysh and is the most eloquent according to al-Azhari. Ibn Wathab, 'Alqama, al-A'mash, Ibn Musarrif, and Hamza (in one narration) read fatamassakum with a kasra on the ta, also according to the dialect of Tamim.

{And you have no protectors other than Allah}—that is, no helpers to prevent the torment from you. The meaning is the negation of any helper for them at all, and the context is evidence for that. The clause is in the position of a state (hal) from the pronoun in tamassakum. {Then you will not be helped} by Him, the Exalted, for it has already been decreed in His judgment to punish you for your inclination toward them and not to spare you.

"Then" (thumma), it is said, is used to express the improbability of Him (the Exalted) helping them after He has threatened them with punishment and made it obligatory for them. This has been challenged on the grounds that the effect of a particle is only upon its object, and the object of thumma is the lack of help, which is not "improbable"; rather, it is Allah's help that is improbable. Thus, the apparent meaning is that it denotes a delay in rank, because the lack of Allah's help is more severe and horrific than the lack of help from others. Other responses have been offered, not without some strain. Regardless, the context is that of the waw (conjunction), but it was exchanged for this for the mentioned reason.

The judge allowed that it might be treated like the fa (consequence) in the sense of improbability, because when the Exalted showed that He would punish them and that no one could help them, this implies that they will not be helped at all. The justification for this is that the expected form would have been the fa of consequence which accompanies results, for the meaning is: "Allah has made His punishment incumbent upon you and there is no one to prevent it from you, therefore you will not be helped." The speaker shifted to the conjunction thumma to convey the sense of improbability. The improbability of an occurrence necessitates the negation and absence which is currently the case, and this is appropriate to the meaning of the consequence of the negation. This avoids the objection raised against him—that what enters upon results is the fa of causality, not thumma. The strength of the objection is not hidden, and there is a difference between the two faces of "improbability": the first being the negation of Allah's help for them, and the second being the negation of help altogether.