Tafsir of Hud 11:120

"All" (Kullan) means: all stories. The nunation (tanwin) is a substitute for an omitted genitive noun (idafa). "Kullan" is in the accusative case as the direct object of His saying, "We relate to you" (naqussu 'alayka), meaning: We inform you of it.

His saying, "from the stories of the messengers" (min anba'i ar-rusul), is an adjective for that omitted [genitive noun], not for "Kullan," because the latter cannot be qualified in eloquent Arabic, as stated in Idah al-Mufassal. The "min" is partitive (tab'idiyyah), though it is also said to be explanatory (bayaniyyah).

His saying, "that by which We make your heart firm" (ma nuthabbitu bihi fu'adak), is said to be an explanatory apposition (badal/atf bayan) for "Kullan," based on the view that the explanatory and the explained need not correspond in definiteness and indefiniteness. The meaning is: It is that by which We make firm, etc.

It is also permissible for it to be a substitute (badal) for "Kullan," either a total or partial substitute. The purpose of this categorization is that the objective of the narration is to increase the certainty of the Prophet (may Allah exalt him and grant him peace), to bring tranquility to his heart, and to fortify his soul for the fulfillment of the mission and the endurance of the harm inflicted by the disbelievers.

It is further permissible for "Kullan" to be the direct object of "We relate." In that case, "Kullan" is accusative either as an absolute object (masdariyyah)—meaning every type of narration We relate to you that by which We make your heart firm from the stories of the messengers—or as a circumstantial accusative (hal) from the word "ma" or from the pronoun governed by the preposition in "bihi," according to the school of thought that permits a state (hal) to be predicated upon an object governed by a preposition. It is, in that instance, an indefinite noun meaning "all together," i.e., "We relate to you from the stories of the messengers all of the things by which We make your heart firm."

Abu Hayyan favored the view that "Kullan" is the direct object of "We relate," and "from the stories" (min anba'i) is in the place of an adjective for it, and it is implicitly annexed to an indefinite noun, with "ma" serving as a connective particle (sila), as in the Almighty’s saying: "Little is that which you remember." The weakness in this interpretation is manifest.

"And there has come to you in this [surah] the truth" (wa ja'aka fi hadhihi al-haqq). The "truth" means that which is established and corresponds to reality. The reference here is to this Surah, as has been narrated through several paths from Ibn Abbas, Abu Musa al-Ash'ari, Qatadah, and Ibn Jubayr.

It is also said that the reference is to this Surah along with its counterparts—but that is not sound. Similarly, the view that it refers to the worldly life—though it appears in a narration from al-Hasan—is also not sound. Another view is that it refers to the aforementioned stories, which is acceptable.

"And an exhortation and a reminder for the believers."

This is a conjunction to "the truth." It means: There has come to you that which is comprehensive, characterized by being true in itself, an exhortation, and a reminder for the believers. Perhaps the first description is adorned with the definite article ("al-") while the last two are not, for the reason stated: that the first refers to the essence of the thing, while the last two are descriptions relative to others.

Al-Shihab said: "It is apparent that the first is made definite because the intent behind it is that which is specific to the Prophet (may Allah exalt him and grant him peace), namely, the guidance of the mission and his consolation through that which is known and familiar to him. As for the exhortation and the reminder, they are general matters in which no regard was given to specificity. Thus, the descriptions differed because the things described differed."

The specific reference to this Surah supports this, for its foundation is upon the guidance of the Prophet (may Allah exalt him and grant him peace), as you have heard from the author of al-Kashshaf.

The prepositional phrase is placed before the agent (subject) so that the delayed [agent] may attain the highest degree of emphasis. Furthermore, because the delayed part is lengthy, placing it at the beginning would have disrupted the harmony of the noble arrangement.