Tafsir of Hud 11:110-111

Surah Hud (11:110-111)

And We certainly gave Moses the Scripture...

It is to be noted that after the previous verse clarified the persistence of the disbelievers of Mecca in denying Tawhid (Oneness of God), this verse clarifies their persistence in denying the prophethood of the Prophet (PBUH) and rejecting his Book.

The Almighty explained that these disbelievers followed this corrupt path with all the Prophets (peace be upon them). He provided an example: when the Torah was revealed to Moses (peace be upon him), they disputed over it; some accepted it, while others rejected it. This indicates that this is the customary behavior of humankind.

Then the Almighty said: {And were it not for a word that had preceded from your Lord, it would have been decided between them.}

There are several interpretations regarding this:

1. First Interpretation: It means: Were it not for the decree that preceded from God Almighty—that the punishment for this Ummah would be delayed until the Day of Resurrection—the severe disbelief of these disbelievers would have necessitated the immediate descent of annihilation upon them. However, the pre-ordained decree postponed that in this worldly life.
2. Second Interpretation: The "word that had preceded from your Lord" is the decree that God Almighty only judges between those who dispute on the Day of Resurrection, otherwise, it would have been obligatory to distinguish the truthful from the false in this worldly life.
3. Third Interpretation: The "word that had preceded from your Lord" is that His Mercy preceded His Wrath, and His beneficence outweighs His overpowering might. Otherwise, He would have judged between them immediately.

After establishing this meaning, He said: {And indeed, they are in grave doubt concerning it.} Meaning, the disbelievers of your people are in a disturbing doubt regarding this Qur'an.

Then the Almighty said: {And indeed, each one your Lord will fully compensate them for their deeds.}

There are several issues concerning this:

The meaning is that whether one's punishment is hastened or delayed, whether one believed the Messengers or rejected them, their state is the same in that the Lord will fully compensate them for the recompense of their deeds in the Hereafter. Thus, this verse combines both promise and warning: the full compensation for righteous deeds is a great promise, and the full compensation for sins is a great warning.

His saying, {Indeed, He is Acquainted with what they do,} is an emphasis of the promise and the warning. Since He is Knower of all things known, He knows the measure of obedience and disobedience, and thus He knows the appropriate recompense for every deed. Consequently, nothing of rights or recompense will be lost, which is the ultimate clarification.

The First Recitation: Abu Amr and Al-Kisai recited it with a stressed Nun (in Inna): {وَإِنَّ كُلًّا لَّمَا لَيُوَفِّيَنَّهُمْ} (with Inna stressed).

Abu Ali stated that the Lam (in Lama) is the one necessitated by Inna, because the particle Inna requires a Lam to enter upon its subject or predicate, as in: {Indeed, Allah is Forgiving and Merciful} (An-Nahl: 18) and {Indeed, in that is a sign} (Al-Hijr: 77). The second Lam is the one that follows an oath, like saying, "By God, you will certainly do it." When two Lams meet, the Ma is inserted to separate them, making the word Ma superfluous in this interpretation.

Al-Farra' said that Ma is a relative pronoun meaning "who/that," and the rest of the explanation is as previously mentioned, similar to: {And indeed, among you there will be those who lag behind} (An-Nisa: 72).

The Second Recitation: Ibn Kathir, Nafi', and Abu Bakr (from Asim) recited it with both Nun and Lam lightened: {وَإِن كُلٌّ لَّمَا لَيُوَفِّيَنَّهُمْ}. The reason is that they treated the lightened Inna as they treat the stressed Inna, because the particle Inna resembles a verb. Just as a verb can be used fully or elliptically (e.g., Lam yakun Zaydun qa'iman or Lam yak Zaydun qa'iman), so too can In and Inna.

The Third Recitation: Hamzah, Ibn Amir, and Hafs recited it with both Nun and Lam stressed: {وَإِنَّ كُلًّا لَّمَا لَيُوَفِّيَنَّهُمْ}. They said the best explanation for this is that the original form of Lama included Tanwin (nunation), as in {أَكْلًا لَّمًّا} (eating completely/thoroughly). The meaning is that Kullun (each one) is Malmum (gathered/collected), as if it were said: "And indeed, each one collectively."

I heard some excellent scholars say that when the Almighty informed about the full compensation for deeds in this verse, He included seven types of emphasis:

1. The word {إِنَّ} (Inna), which is for emphasis.
2. The word {كُلٌّ} (Kullun), which is also for emphasis.
3. The Lam entering the predicate of Inna, which also conveys emphasis.
4. The particle {مَا} (Ma), if interpreted according to Al-Farra's view as a relative pronoun.
5. The implied oath, as the structure implies: "And indeed, all of them, by God, will be fully compensated."
6. The second Lam entering the response to the oath.
7. The stressed Nun in {لَيُوَفِّيَنَّهُمْ} (Layuwaffiyannahum).

All these seven words indicating emphasis within this single phrase demonstrate that the matter of Lordship and servitude is not complete except through Resurrection, the Day of Judgment, and the gathering and resurrection of the dead. He then followed this by saying: {Indeed, He is Acquainted with what they do,} which is one of the greatest emphases.

{So remain steadfast as you have been commanded, and [so should] those who turned back with you, and do not transgress. Indeed, He is Seeing of what you do.}

{And do not incline toward those who have wronged, lest you be touched by the Fire, and you will have no protectors besides Allah; then you will not be helped.}