Tafsir of Hud 11:63

(He said: O my people, have you considered) meaning: Inform me, (if I am upon a clear proof), a manifest argument, evidence, and insight (from my Lord), my Master and the One who manages my affairs, (and He has granted me from Him), meaning: from Him, Exalted is He, (a mercy), namely Prophethood. This is among the classified types of speech and rhetorical gradation (istidraj); it is inconceivable that there would be any doubt from him (peace be upon him) regarding what is contained in "if," for its original placement is for the doubt of the speaker.

(So who would aid me against Allah), meaning: So who would prevent me from His punishment? There is an implied possessive construction here, and "aid" (nusra) is used to mean its necessary implication, or the verb is embedded with the meaning of "prevention," which is why it is followed by the preposition min (from). The shift to the explicit noun [Allah] instead of the pronoun is to increase the sense of dread. The particle fa (so) is for the sequential consequence of denying [the existence of] an aider based on what preceded—namely, his being upon a clear proof and the granting of mercy—in the event of disobedience, as indicated by his words:

(If I were to disobey Him), meaning: in terms of leniency in conveying the message, or refraining from [forbidding] polytheism against Him, Exalted is He, or by going along with you in what you desire. For disobedience from someone whose status is such [a Prophet] is more remote, accountability for it is more binding, and the denial of being aided is more profound.

(Then you would not increase me), by inducing me to follow you—meaning: you would not benefit me, since there is no original loss in me that you could increase—(except in loss).

Meaning: You would not make me a loser by nullifying my deeds and exposing me to the wrath of Allah, Exalted is He; or, [the meaning is]: "So you would not increase me" by what you say, except by attributing loss to you and saying to you: "You are indeed losers," rather than me following you.

This has been narrated from al-Hasan ibn al-Fadl; thus, according to the first interpretation, the subject [of the loss] is the people and the object is Salih (peace be upon him), and according to the second, it is the reverse. The [Arabic] form taf’il is often used for attribution, as in fassaqtuhu (I called him a sinner) and fajartuhu (I called him a transgressor), and the [word] "increase" remains in its literal sense. The particle fa is for the sequence of the "lack of increase" upon the negation of the aider, which is understood from its denial in the event of disobedience, given the realization of what negates it, namely his (peace be upon him) being upon a clear proof from his Lord and [His] granting him Prophethood.

It is reported from Ibn Abbas (may Allah be pleased with them) that the meaning is: "You would not increase me except in harm regarding your loss," so the speech is based on an elided possessive construction. From Mujahid: "You do not increase yourselves by your arguing for the worship of your fathers except in loss." He attributed the increase to himself because they gave him that [argument], and he had asked them for faith.

Ibn Atiyyah said: The meaning is, "You do not give me what I require of you—namely faith—except in bringing loss to yourselves." He attributed the increase to himself in the sense that he is the one demanding their words and is entrusted with their faith, just as you might say to someone you are advising: "I desire good for you, while you desire evil for me." The clear way would be to say: "And you desire evil," but since you are a desirer of good and that [act] entails it, it is appropriate to attribute the increase to yourself. It is also said: The meaning is "You do not increase me except by my causing you to lose," as every time you increase in denying me, your loss increases. These are the [various] interpretations, as you can see.