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Surah Ale-Imran (The Family Of Imran ) 3 : 11

كَدَأْبِ ءَالِ فِرْعَوْنَ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
[Theirs is] like the custom of the people of Pharaoh and those before them. They denied Our signs, so Allāh seized them for their sins. And Allāh is severe in retribution.

Qur'an Dictionary

Click word/image to view Qur'an Dictionary
Word Arabic word
(3:11:1)
kadabi
Like behavior
(3:11:2)
āli
(of the) people
(3:11:3)
(3:11:4)
wa-alladhīna
and those who
(3:11:5)
(3:11:6)
qablihim
before them
(3:11:7)
kadhabū
They denied
(3:11:8)
biāyātinā
Our Signs
(3:11:9)
fa-akhadhahumu
so seized them
(3:11:10)
l-lahu
Allah
(3:11:11)
bidhunūbihim
for their sins
(3:11:12)
wal-lahu
And Allah
(3:11:13)
shadīdu
(is) severe
(3:11:14)
l-ʿiqābi
(in) [the] punishment

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

Indeed, wealth and children cannot be of any avail in this life, even when they are coupled with power and authority: “Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins. God’s retribution is severe indeed.” This case has had frequent parallels throughout history. God relates it in detail in this book. It is a case which outlines God’s law, which applies to those who reject His revelations as lies. He implements this law as He wills. Hence, no one who rejects God’s revelations can have any immunity or safeguard.

2. Linguistic Analysis

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ما الفرق بين الآيات (كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِآيَاتِنَا فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ وَاللّهُ شَدِيدُ الْعِقَابِ  (11) آل عمران) و(كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَفَرُواْ بِآيَاتِ اللّهِ فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ إِنَّ اللّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ (52) الأنفال) و (كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُم بِذُنُوبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَونَ وَكُلٌّ كَانُواْ ظَالِمِينَ (54) الأنفال)؟ما الفرق بين كذبوا بآياتنا وكفروا بآياتنا؟

د.فاضل السامرائى : لا شك أن الكفر أعمّ من التكذيب لأن التكذيب حالة من حالات الكفر. ننظر كيف يكون التعبير مع كذبوا وميف يكون التعبير مع كفروا ولما اختار هنا كذبوا وهنا كفروا؟ في آل عمران قال تعالى (كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِآيَاتِنَا فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ وَاللّهُ شَدِيدُ الْعِقَابِ (11) آل عمران) وفي الأنفال قال (كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَفَرُواْ بِآيَاتِ اللّهِ فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ إِنَّ اللّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ (52) الأنفال) أكّد بـ (إنّ) وأضاف كلمة (قوي) لأنه لما كان الكفر أعمّ وأشدّ شدد وأكّد (إن الله قوي شديد العقاب) وهناك قال (والله شديد العقاب) فإن أولاً لما قال كفروا وكفروا أعمّ من كذبوا فعمم (إن الله قوي شديد العقاب) أكّد قوته وشدد عقابه ولو قال شديد العقاب في الآية الثانية لا تدل على أنه قوي فقد يكون شديد العقاب ولكن غير قوي. في سورة الأنفال نفسها آية أخرى (كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُم بِذُنُوبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَونَ وَكُلٌّ كَانُواْ ظَالِمِينَ (54) الأنفال) عرفنا كيف ختم الآية (والله شديد العقاب) (إن الله قوي شديد العقاب) لم اختار هنالك كذبوا وهنا كفروا وهنا في الأنفال كذبوا؟ نلاحظ قلنا أن الكفر أعمّ من التكذيب، ننظر في الآيات: ذكر في آل عمران حالة جزئية (إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا (10) آل عمران) ذكر أمرين: الأموال والأولاد ولكن هل عدم الإغناء هذا فقط؟ هناك الأتباع، الآلهة، السلطان والله تعالى ذكر كثيراً من حالات الاستغناء (وَبَرَزُواْ لِلّهِ جَمِيعًا فَقَالَ الضُّعَفَاء لِلَّذِينَ اسْتَكْبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللّهِ مِن شَيْءٍ (21) إبراهيم) هذا غير الأولاد، (مَا أَغْنَى عَنِّي مَالِيهْ (28) هَلَكَ عَنِّي سُلْطَانِيهْ (29) الحاقة) السلطان، (وَمَا ظَلَمْنَاهُمْ وَلَـكِن ظَلَمُواْ أَنفُسَهُمْ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِن دُونِ اللّهِ مِن شَيْءٍ (101) هود) الآلهة، (لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا (26) النجم) الشفعاء. إذن ذكر حالة جزئية فلما ذكر حالة جزئية ذكر حالة جئية من الكفر وهي التكذيب.

(وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُواْ الْمَلآئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُواْ عَذَابَ الْحَرِيقِ (50) ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ (51) كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَفَرُواْ بِآيَاتِ اللّهِ فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ إِنَّ اللّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ (52) الأنفال) حالة عامة ليس فيها ذكر حالة جزئية. لما ذكر حالة جزئية وصفهم بحالة جزئية وهو التكذيب ولما ذكر حالة عامة ذكر بأمر عام وختم كل آية بما يناسبها. التكذيب جزء من الكفر بآيات الله. رب العالمين قال (قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللّهِ يَجْحَدُونَ (33) الأنعام) إذن الجحود غير التكذيب، هناك جحود وتكذيب وكفر. لا يكذب لكن يرى أن لله ولداً! هناك فرق. (وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا (14) النمل) حالة جزئية لأن حالات الكفر ليست محددة بهذه الجزئية. التكذيب من الكفر وهو حالة جزئية من الكفر. هل يستقيم المعنى اللغوي السليم أن يأتي بجالة عامة ثم يأتي بالتكذيب؟ هذا ليس من اللغة وإنما من البلاغة. الأحمق العربي يتكلم كلاماً صحيحاً لكن ليست بليغاً. أي جملة على السياق النحوي صحيحة لكن هل هي بليغة؟ فرق أن يأتي بالكلام صحيحاً وبين هل هو بلاغة؟ هل هذا ما يقتضيه السياق والمقام؟ وجمال القرآن يكمن في هذه الأشياء وليس في النحو   
 [Be the first to translate...Ref: Dr. Faadil as-Samara'ee]
 



Frequency of Root words in this Ayat used in this Surah *


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4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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“This Surah consists of four discourses:

  • The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
  • The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
  • The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
  • The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]

8. Reasons for Revelation

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1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.

2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.

3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.

4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.

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