Tafsir of Hud 11:12

Surah Hud (11): Verse 12

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَن يَقُولُوا لَوْلَا أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ إِنَّمَا أَنتَ نَذِيرٌ ۖ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ

Know that this is another category of statements made by the disbelievers. Allah the Exalted clarified that the Messenger's heart was constricted because of this, and then Allah strengthened and supported him with honor and aid. There are several issues concerning this verse:

Issue 1: The Context of the Disbelievers' Demands

It is narrated from Ibn Abbas (may Allah be pleased with him) that the leaders of Mecca said: "O Muhammad, turn the mountains of Mecca into gold for us if you are truly a messenger." Others said: "Bring us angels to testify to your prophethood." When he replied that he could not do that, this verse was revealed.

There is a difference of opinion regarding the meaning of {تارك بعض ما يوحى إليك} (perhaps you are abandoning some of what is revealed to you):

1. Ibn Abbas (RA): The polytheists told the Prophet (PBUH): "Bring us a Book that does not contain insults to our gods, so that we may follow you and believe in you."
2. Al-Hasan: They demanded that he should not say, {إِنَّ السَّاعَةَ آتِيَةٌ} (Indeed, the Hour is coming) (Taha: 15).
3. Some others: The meaning refers to their accusation of him being ignorant, blindly following tradition, and persisting in falsehood.

Issue 2: The Impossibility of Abandoning Revelation

The Muslims are unanimously agreed that it is not permissible for the Prophet (peace be upon him) to betray the revelation or abandon any part of what is revealed to him. Permitting this would lead to doubt in all religious laws and obligations, which undermines prophethood itself. Furthermore, the purpose of the message (Risalah) is to convey Allah's commands and rulings; if this benefit is lost, the message fails its intended purpose.

Given this established principle, the meaning of {فلعلك تارك بعض ما يوحى إليك} must be something other than him actually doing so. Scholars have offered several interpretations:

1. Divine Pre-ordainment: It is not impossible that it was known to Allah that he might only neglect the delivery of the revelation due to some severe affliction or severe admonition directed at him from Allah, such as these eloquent rebukes.
2. The Prophet's Distress and Divine Encouragement: They did not believe in the Qur'an and treated it lightly. This caused the Prophet's (PBUH) chest to constrict because he was conveying what they would not accept and would mock. Allah, therefore, spurred him on to deliver the message, disregard their corrupt words, and stop paying attention to their mockery. The purpose here is to highlight a subtle point: If he delivered the revelation, he would face their ridicule and foolishness. If he did not deliver it, he would be abandoning Allah's revelation and committing betrayal. Since he must endure one of two harms, enduring their foolishness is easier than committing betrayal regarding Allah's revelation. The goal of mentioning this is to draw attention to this subtlety: when a person realizes that both action (delivering the message) and inaction (abandoning it) involve great harm, but the harm of abandonment is greater and stronger, the action becomes easier for him. This is the intended meaning.

Objection: The word {فلعلك} (perhaps/maybe) implies doubt. What is the benefit of using it?

Answer: It is used here for admonition (Zajr). The Arabs use "Lā'allaka" when they want to deter someone from an action, even if there is no doubt about it. For example, one might say to a child, "Lā'allaka will fall short in what I command you," intending to emphasize the command, meaning: "Do not fall short."

As for {وَضَائِقٌ بِهِ صَدْرُكَ} (and your chest is constricted by it), Ḍā'iq means constricted. Al-Wāḥidī stated that the difference is that Ḍā'iq implies a temporary, non-permanent constriction, because the Messenger of Allah (PBUH) had the most expansive chest among people. This is like saying, "Zayd is a generous master" (implying permanent attributes), versus saying, "Zayd is becoming generous" (implying a new state).

The meaning is: Your chest is constricted because they say, {لَوْلَا أُنزِلَ عَلَيْهِ كَنزٌ} (Why was not a treasure sent down to him?).

Objection: How can a "treasure" (Kanz) be sent down?

Answer: The intended meaning is what is hoarded, as custom dictates that a large amount of wealth is called a Kanz. The people were essentially saying: If you are truthful that you are the messenger of the God you describe as all-powerful and honored by Him, why was not sent down to you something by which you could become self-sufficient and relieve your loved ones from toil and hardship, and use it to help you in your affairs and support your followers? If you are truthful, why did Allah not send an angel with you to testify to your truthfulness and help you achieve your goal, thus removing all doubt about your matter? Since your God did not do that, you are not truthful.

Allah the Exalted clarified that he is a messenger who warns of punishment and gives good tidings of reward, but he has no power to bring about these things. The One who sent him is the Capable One; if He wills, He does, and if He wills, He does not, and no one can object to His action or judgment.

The meaning of {وَكِيلٌ} (Trustee/Agent) here is Guardian (Ḥafīẓ), meaning He keeps watch over their deeds and will recompense them accordingly. Similar verses include: {تَبَارَكَ الَّذِي إِن شَاءَ جَعَلَ لَكَ خَيْرًا مِّن ذَٰلِكَ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَيَجْعَل لَّكَ قُصُورًا} (Blessed is He who, if He willed, could grant you better than that: Gardens beneath which rivers flow, and could grant you palaces) (Al-Furqan: 10), and the verses where they say: {قَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا... قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا} (They said, "We will never believe you until you cause a spring to gush forth from the earth for us... Say, 'Exalted is my Lord! I am only a human messenger.'") (Al-Isra: 90-93).

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ