Tafsir of Hud 11:45

(That is, he intended that, as evidenced by the branching of His, the Exalted, saying: { فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي }. It is also said that the calling is literal, and the conjunction with the fa (ف) is because detailed explanation rightfully follows a summary.)

{ وَإِنَّ وَعْدَكَ الْحَقُّ }

(That is, and indeed Your promise is the truth, or every promise You make is not subject to breach, and the promised pledge is included in this primarily.)

{ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ }

(Because You are the most knowledgeable of them and the most just of them. It has been mentioned that when the superlative form (af'al) is derived from something that does not admit of preference or increase, one considers the meaning that is appropriate to the meaning of that which is impossible. Izz al-Din ibn 'Abd al-Salam said in his Amali: "This, and similar phrases like 'the Most Merciful of the merciful' and 'the Best of creators,' is problematic, because the superlative form is only added to its own genus, and that is not the case here. For creation from Allah, the Exalted, means bringing into existence, while from others it means acquisition, and they are distinct"—meaning according to the well-known position of the Ash'arites. If mercy from Allah, the Exalted, is taken to mean "will," or if it is treated as a metaphorical comparison, it would be correct. If it means bringing the act of mercy into existence, it is also problematic, as there is no creator other than Him, the Exalted. Al-Amidi replied that it means "the One greatest in having claim to this attribute." It was objected that this implies establishing a comparison in something other than what the expression was originally coined for, which aligns with the Mu'tazilite school—so understand.)

(It is also said that the meaning here is: "You are more wise than those who possess wisdom," on the basis that hakim (judge/ruler) is derived from hukm (judgment), just as dari' (one wearing armor) is derived from dir' (armor). It was objected to this that the grammatical form is not analogous, that hakim (ruler) has not been heard to mean hakim (wise), and that the superlative af'al cannot be formed from it because it is not derived from a verb; one does not say "He is more milking (alban) or more date-possessing (atmar) than so-and-so," because there is no verb with that meaning. The reply given is that it has become frequent in their speech, so it is permitted as a secondary interpretation. It is also argued that it is in the category of "the most experienced (ahnak) of the two sheep," though this is not free from forced interpretation, as stated in al-Kashf. It was further countered that the word has a triliteral verb, which is hakama, and the superlative from a triliteral is standard. Furthermore, ihtanaka (to experience/eat the grass), albana (to possess milk), and atmara (to possess dates) have been heard, so the most it could be is from a non-triliteral, and what is in that is not hidden. Some interpreted it based on this as "the most knowledgeable of them in wisdom," like their saying abil (more knowledgeable/skillful in camels) from ibil.)

(However it may be, this call from him, peace be upon him, drips with supplication and beautiful intercession to the One whom he knew as a Benefactor and Bestower regarding his affairs, first and last. It follows the method of the supplication of Job, peace be upon him: { إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ }. Thus, it would be before the drowning, and the waw does not necessitate sequence. It is also said that the call took place after it, and its intent was to inquire about the reason for his son not being saved, despite His, the Exalted's, prior promise to save his family, of whom he was one. The full discussion of this will follow soon, if Allah, the Exalted, wills.)