'In the name of Allah, the Most Gracious, the Most Merciful'

Surah Hud, peace be upon him

This is a Makkan surah except for His saying, the Exalted: ﴿So perhaps you will leave out some of what is revealed to you and your chest is constrained by it﴾ [Hud: 12], and His saying: ﴿Those are the ones who believe in it﴾ [Hud: 17]. It was revealed concerning Ibn Salam and his companions, and His saying: ﴿Indeed, good deeds erase bad deeds﴾ [Hud: 114] was revealed regarding the matter of fruits. These three are Madani, as stated by Muqatil, on the basis that the first resembles the Makkan.

And if you intend by 'Hud' the name of the surah, it does not decline, as you do when you name a woman 'Amr' or 'Zayd'. But if you intend the surah of 'Hud', you would decline it.

His saying, the Exalted:

﴿Alif Lam Ra. This is a Book whose verses have been perfected, then detailed from One Wise, All-Aware﴾ ﴿Do not worship except Allah. Indeed, I am to you from Him a warner and a bearer of good news﴾ ﴿And that you seek forgiveness from your Lord, then repent to Him. He will enjoy you with a good provision for an appointed term and will give every possessor of virtue his virtue. And if you turn away, then indeed, I fear for you the punishment of a Great Day﴾ ﴿To Allah is your return, and He is over all things competent﴾.

The explanation of the letters that are cut off at the beginning of the surahs has already been covered. This surah is distinguished by the fact that it is said: 'Indeed, (the letters) Al-Rahman have been separated in it, and in 'Ham' and in 'Nun and the Pen'.

And 'a Book' is elevated on the news of the beginning. So whoever said: 'The letters are a reference to the letters of the alphabet,' then the letters are the subject, and whoever interpreted the letters otherwise, the subject is: This is a Book, and the intended meaning of the Book is the Qur'an.

And 'perfected' means: it has been made precise and well done, similar to what is perfected among the complete matters. And with this quality, the Qur'an was in the beginning, then it was detailed by its division and the variety of its rulings and commands upon Muhammad, blessings and peace be upon him, in different times. So 'then' is in its place, and this is the method of perfection and detailing, since perfection is an inherent attribute, and detailing is according to the one who details for him. The Book as a whole is perfected and detailed. The perfection, which is the opposite of abrogation, and the detailing, which is the opposite of generalization, are both mentioned together as we have stated. Al-Tabari reported from some of the interpreters: 'It was perfected by command and prohibition, and it was detailed by reward and punishment.' And from some of them: 'It was perfected from falsehood, and it was detailed by what is lawful and unlawful,' and similar to this is the specification which is a correct meaning, but the wording does not necessitate it. And some said: ﴿It was detailed﴾ means: it was explained. And Ikrimah, Al-Dahhak, Al-Jahdari, and Ibn Kathir - in what has been narrated from him - read: 'Then it was separated' with the opening of the fa, the sad, and the lam, and that can have two meanings: One of them is: it was separated, meaning: it was revealed to the people, as you say: 'So-and-so separated for his travel,' and similar to this meaning. The second is: it separated between the truthful and the false among the people.

And "[min ladun]" its meaning is: from where the goal begins, so said Sibawayh, and there are dialects in it. It is said: "ladn" and "ludn" with the dal being silent, and it was recited with both forms "min ladun". It is also said: "ladu" with the lam opened and the dal closed without a noon, and it is said: "ladan" with a tanweened dal that is restricted. It is said: "ladin" with a broken, tanweened dal, as reported by Abu Ubaidah.

And "hakim" means: one who is decisive, and "khabeer" means: one who has knowledge of all matters.

"[Ala ta'budu]", "an" is in the position of نصب, either on the implicit verb, or on the estimation of "bi'an" and the dropping of the preposition, and it is said: on the substitution from the position of "the signs", and this is a weak objection because there is no position for "the signs". If the position of the sentence is considered, it is a رفع, and it is possible that it is in the position of رفع on the estimation of: "its detail is that you do not worship", and it is said: on the substitution from the wording of "the signs".

And His saying, exalted is He: "Indeed, I am to you from Him a warner and a bearer of good news" means: from His punishment and His reward. When these two words are mentioned, the warning is regarding the disliked and the good news is regarding the beloved. The "warner" is mentioned first because the warning from the fire is the most important, and "an" is conjoined to that which came before it. And the meaning of the verse is: seek forgiveness from your Lord, meaning: ask for His forgiveness for you, and that is by seeking to enter into Islam, then repent from disbelief, meaning: detach yourselves from it and regret for what has passed. And "then" is sequential because the disbeliever first turns back, then he seeks the forgiveness of his Lord, and when he repents and frees himself from disbelief, his faith is complete. And the majority read "yumatti'kum" with a strong ت, while Ibn Muhaisin read: "yumti'kum" with a silent م and a light ت. And in the book of Abu Hatim: "Indeed, these readings are with a ن", and there is a consideration in this. And "mata'an" is a source that runs without the preceding verb, as exemplified: "And Allah caused you to grow from the earth a growth" [Nuh: 17]. And it is said: it was made نصب by the transitive "yumatti'kum" because you say: I provided Zayd with a garment. And the description of the provision as good is indeed for the pleasant life of the believer by his hope in Allah, the Exalted, and in His reward, and his joy in drawing near to Him with his obligations, and the happiness in His promises, and the disbeliever is in none of this. As for the one who said that the good provision is the benefits and adornments of this world, it is weakened by the fact that disbelievers share in that to the greatest extent. And the appointed term is the term of death, meaning: to an appointed term for each one of you, and this is the apparent meaning of the verse, and the great term - on this - is the Day of Resurrection. And the verse may imply the threat of hastening punishment if they disbelieve, and the promise of granting them enjoyment if they believe, resembling what Noah, blessings and peace be upon him, said, and the great day - on this - is like the Day of Badr and the like. And the ambiguity - in which of the two matters it will be - is according to humans, and the matter with Allah, exalted is He, is known and determined, and the term is one.

And His saying, exalted is He: "And He gives every possessor of virtue his virtue." This means every possessor of goodness by his words, or by his actions, or by his strength, or by his wealth, or other than that from what he can draw near with. And "his virtue" may refer back to "the possessor," meaning the reward of his virtue and its recompense. It may also refer back to Allah, the Exalted and Majestic, meaning Allah gives the virtue of every possessor of virtue and good deeds from the believers. This meaning is similar to what Allah, blessed and exalted is He, promised regarding the multiplication of a good deed by ten times its like, and the multiplication is not limited for whom He wills. And this interpretation was interpreted by Ibn Mas'ud, who said: "Woe to him whose ones outweigh his tens." And it is possible that Ibn Mas'ud's statement is in agreement with the first meaning.

And the majority read: "And if they turn away" with the opening of the ta and lam. Some of them said: Its meaning is: absence, meaning: say to them: Indeed, I fear for you. And some of them said: Its meaning is: "So if you turn away," and the ta was omitted, and the entire verse is addressed to the present audience. And the Yemeni and 'Isa ibn 'Umar read: "And if you turn away" with the ta and lam being pronounced with a dhamma and the waw being opened.

And His saying, exalted is He: "So indeed, I fear for you the punishment of a great day" is a warning about the Day of Resurrection. And it is possible that He means by it a day from this world like Badr and others.

And His saying, exalted is He: "To Allah is your return" is a warning, and it supports that the great day is the Day of Resurrection because He warned of it, then mentioned the way to it from the return to Allah. The meaning is: to His punishment and recompense is your return, and He is the All-Powerful, upon whom nothing is harmful, and no protector can protect against Him, and no one can shield from His decree. And His saying: "Over all things" is a generality intended for specificity, excluding what cannot be described of Allah's power over attempts and other things that are the things. And a thing in language is: the existent, and what is certain to exist like the earthquake of the Hour and others.