Tafsir of Hud 11:12

(Meaning: You might abandon the conveyance of some of what is revealed to you, which is that which contradicts the opinions of the polytheists, out of fear of their rejection and mockery of it. The active participle [ tārik ] refers to the future, and thus it performs its function [grammatically]. La‘alla [perhaps/maybe] is used for tarajji [expectancy/hope], which implies anticipation, yet the anticipation of a thing does not necessitate its occurrence, nor does it imply the likelihood of its occurrence, for it is possible that something exists which prevents it. Therefore, there is no objection that the anticipation of the Prophet (peace be upon him) abandoning the conveyance is something unbecoming of the station of Prophethood. The preventive factor in him—peace be upon him—is his infallibility (‘isma), like the rest of the noble messengers (peace be upon them), against concealing the revelation he was commanded to convey, betraying it, or abandoning it out of dissimulation (taqiyya). The intent of this is to incite him (peace be upon him) and stir his motivation to fulfill the message. The same is said for every anticipation similar to this one.)

It is said that anticipation is sometimes for the speaker, which is the original case because the creative meanings originate from him; sometimes it is for the addressee; and sometimes it is for another who has a connection or relation to it. It is possible that this latter is meant here, attributing the anticipation to the disbelievers. The meaning would be: You have exerted such great effort in conveying to them what was revealed to you that they anticipate you will leave the conveyance of some of it.

It is said that la‘alla here is not for tarajji [hope], but for tab‘īd [distancing]. It is sometimes used for this, as the Arabs say: "May you do such and such" to one who is incapable of it. Thus, the meaning is: "Do not abandon [it]."

It is also said that it is for the interrogative of negation, as in the hadith: "Perhaps (la‘allanā) we have hastened you."

Al-Samīn and others chose that it is for tarajji with respect to the addressee, as you have known before. It is not permissible for the meaning to be: "It is as if I see you will abandon some of what was revealed to you that is difficult for you, by my permission and my revelation," meaning that you are granted a concession, like the command for one man to resist ten when they were previously commanded to resist two, and other such alleviations. This is because, even if the objection is removed by this, the words of the Almighty thereafter, "that they might say," reject it.

Yes, it has been said: If it were intended to mean leaving off arguing with the Quran in favor of violent confrontation, swordplay, and battle—because this Surah is Meccan, revealed before the command to fight—it would be valid. However, in al-Kashf, after a discussion, it states: Know that if you were to contemplate, it would become clear to you that this noble Surah is built upon the Almighty—His glory is exalted—guiding His Prophet (peace be upon him) toward the method of calling [to Allah] from its beginning to its end, and toward the hardships that befall those who take up this lofty rank, and his endurance of the consequences that follow in both abodes—not upon comforting him (peace be upon him), as that does not suit the context. Look at the comprehensive conclusion, meaning His statement (the Almighty): { And to Him returns all the affair, so worship Him and rely upon Him. } You will be amazed. This makes that interpretation [of the concession] remote if we say it is a form of alleviation signifying comfort; so reflect upon that.

The pronoun in His statement (the Almighty): { ...and your breast is constrained (wa dā’iqun bihi) } refers to what is revealed, or to the "some" [of what is revealed], which is the apparent view according to Abu Hayyan. It is also said it refers to the conveyance or the rejection [by the polytheists]. It is also said that it is indefinite, explained by [the following]: { that they might say }. The waw is for conjunction.

{ wa dā’iqun }: It is said to be a conjunction to { tārik }. His statement (the Almighty): { your breast } is its subject. It is also permitted that the description [ dā’iqun ] be a predicate brought forward, and { your breast } be the subject, and the sentence is conjoined to { tārik }. It is also said that the waw must be for hāl [circumstantial], and the sentence following it is a circumstantial clause, because this is something occurring, not anticipated, so conjunction is not valid. This was challenged by the fact that the constriction of his breast (peace be upon him) because of that, if taken literally, is not occurring; rather, his noble breast constricts because of the hardships that befall him (peace be upon him) in conveying it. He turned away from dīq (the assimilable adjective) to dā’iq (the active participle) to indicate that constriction is something that befalls him (peace be upon him) occasionally. Likewise, every assimilable adjective, if occurrence is intended, is transformed into an active participle. For example, you say regarding sayyid (master), jawād (generous), and samīn (fat): sā’id, jā’id, and sāmin. Based on that is the saying of some thief describing prison and those imprisoned: "In a place where the base man becomes sāmin (fattened) in it, while the noble people are bād (perishing) by its troubles." It is apparent from the words of al-Bahr that this is a standard rule: every [adjective] built from the triliteral for permanence and stability on a pattern other than fā‘il is returned to it if the meaning of occurrence is intended, without needing to hear [a precedent]. Some say the shift is for the sake of parallelism with { tārik }, though that is not confirmed.

{ أن يَقُولُوا لَوْلَا أُنزِلَ عَلَيْهِ كَنزٌ } (i.e., much wealth. They expressed it with "sending down" rather than "giving" because their intention was to render him incapable, as this is contrary to custom; for treasures are found in the earth and are not sent down from the sky. It is possible they meant by "sending down," giving without a worldly cause, as the cause of revelation indicates—i.e., why was this not given so that his truthfulness would be realized to us?)

{ أَوْ جَاءَ مَعَهُ مَلَكٌ } (to verify him, so that we may believe in him). It is reported that they said: "Make the mountains of Mecca gold for us, or bring us angels who will testify to your prophethood if you are a messenger," so this was revealed. It is reported from Ibn Abbas (may Allah be pleased with them both) that each of these two sayings was said by a group. The Prophet (peace be upon him) said: "I am not capable of that," so it was revealed. It is also said that the speaker of both was Abdullah ibn Abi Umayyah al-Makhzumi. The reconciliation of all this is known from what has passed more than once. The place of { an yaqūlū } is either accusative or genitive. The original was the dislike or fear { that they might say }, or "lest," or "because," or "that." Due to the occurrence of "saying," they said the present tense is in the meaning of the past, and an [the infinitive particle] is outside its usual requirement. They preferred the estimation of "dislike" over "fear" for that reason. Sometimes, when estimating it, the intent is "fear that they might repeat this saying." Some chose that the meaning for all of it is: "that they might say like their saying: 'Why was not... etc.'" So an is on its requirement, and nothing is objectionable.

{ إِنَّمَا أَنتَ نَذِيرٌ } (i.e., there is nothing upon you but warning regarding what was revealed, without being bothered by what proceeds from them). { وَاللَّهُ عَلَى كُلِّ شَيْءٍ وَكِيلٌ } (i.e., He is the maintainer and guardian of it; so He will preserve your affairs and their affairs. Therefore, rely upon Him in all your matters, for He will do with them what befits their state). Restricting it to "warner" is at the ultimate peak of hitting the mark. It is said the verse is abrogated, and it is said it is definitive (muhkam).