Tafsir of Hud 11:113

Recitations:

• (Wa-lā tarkanū): Read with a fatḥah on the kāf, and with a ḍammah on the kāf while keeping the tāʾ with a fatḥah.
• Abū ʿAmr: Read with a kasrah on the tāʾ and a fatḥah on the kāf, following the dialect of Tamīm, who break the vowel of the imperfect prefix in all verbs of the pattern ʿalima-yaʿlamu (except for the yāʾ). Similar to this is the recitation of fa-tamassakum al-nār (the fire shall touch you) with a kasrah on the tāʾ.
• Ibn Abī ʿAblah: Read (wa-lā turkanū) in the passive voice, derived from arkana-hu (he caused him to incline).

Exegesis: The prohibition encompasses:

• Descending into their desires.
• Becoming attached to them.
• Associating with them, sitting with them, visiting them, and flattering them.
• Being pleased with their deeds, imitating them, adopting their appearance, and casting one’s eyes toward their splendor.
• Mentioning them in a way that honors them.

Reflect on His saying: "And do not incline" (tarkanū), for rukūn is a slight inclination. His saying "toward those who have done wrong" (alladhīna ẓalamū)—meaning those from whom injustice has manifested—rather than saying "toward the wrongdoers" (al-ẓālimīn).

It is narrated that al-Muwaffaq prayed behind an Imam who recited this verse and fainted. When he recovered, he was asked about it, and he said: "This is for those who incline toward the one who has done wrong; what then of the wrongdoer himself?"

Al-Ḥasan (may Allah have mercy on him) said: "Allah has placed the religion between two 'do-nots': 'Do not transgress' (11:112) and 'Do not incline' (11:113)."

When al-Zuhrī began associating with the rulers, a brother of his in faith wrote to him: "May Allah grant us and you safety, Abū Bakr, from trials. You have reached a state where those who know you must pray for you and have mercy on you. You have become an old man, burdened by the blessings of Allah—what He has given you of understanding His Book and knowledge of His Prophet’s Sunnah. This is not how Allah took the covenant from the scholars, for He said: 'You shall make it clear to the people and not conceal it' (3:187). Know that the easiest of what you have committed and the lightest of what you have borne is that you have comforted the loneliness of the wrongdoer and smoothed the path of error by drawing near to one who neither fulfills a right nor abandons a falsehood. By drawing you near, they have made you a pivot upon which the millstone of their falsehood turns, a bridge they cross to their ruin, and a ladder they climb to their misguidance. You have introduced doubt into the hearts of the scholars through yourself, and you have led the hearts of the ignorant by your example. How little they have built for you compared to what they have destroyed for you! How much they have taken from you compared to what they have corrupted of your religion! What makes you secure from being among those of whom Allah said: 'But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil' (19:59)? You are dealing with One who is not ignorant, and your deeds are being recorded by One who is not heedless. Remedy your religion, for sickness has entered it; prepare your provisions, for the long journey is at hand. Nothing is hidden from Allah on earth or in heaven. Peace."

Sufyān said: "In Hell, there is a valley inhabited only by the Quran-reciters who visit kings." Al-Awzāʿī said: "There is nothing more hateful to Allah than a scholar who visits a government official." Muḥammad ibn Maslamah said: "A fly on excrement is better than a reciter at the door of these people."

The Messenger of Allah (ﷺ) said: "Whoever prays for the longevity of a wrongdoer has loved that Allah be disobeyed in His land."

Sufyān was asked about a wrongdoer who was on the verge of death in the wilderness: "Should he be given a drink of water?" He replied, "No." It was said, "He will die?" He said, "Let him die."

"And you have no protectors other than Allah" This is a state (ḥāl) related to His saying: "Then the fire will touch you"—meaning: The fire will touch you while you are in this state. It means: You have no helpers other than Allah who can prevent His punishment, nor can anyone else prevent it.

"Then you will not be helped" Then He will not help you, because it has become necessary in His wisdom to punish you and not to spare you. If you ask: "What is the meaning of 'then' (thumma)?" I say: It signifies remoteness (istibʿād), for help from Allah is remote given that they have made themselves deserving of punishment and His wisdom necessitates it.

"And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember."