Tafsir of Al Imran 3:11

Da'b signifies habit and state. Its root is derived from da'aba fi al-shay'—meaning to strive in a matter and exert oneself excessively. The meaning is: the state of these [disbelievers] in their disbelief and their deserving of punishment is like the state of the people of Pharaoh. Thus, the prepositional phrase is the predicate of an omitted subject, and the sentence is separate from what precedes it, serving as an explanatory resumption (isti’naf bayani) based on the implied question, "What is the reason for this?" according to what some investigators have said.

Some scholars have permitted that the prepositional phrase be attached to an omitted element serving as an adjective for the verbal noun tughni (i.e., ighna'an [enriching] that is like the non-enriching [of the wealth...]). Others have suggested it relates to waqud (fuel), as in: they shall be kindled by them just as those [the people of Pharaoh] were kindled. It is not hidden that both views have flaws. Regarding the first, Abu Hayyan stated it is weak because it separates the operative word ('amil) from that which is acted upon (ma'mul) by the sentence starting with "Those..." If one assumes it is a coordinate clause, it is weak; if one assumes it is a resumption, it is far-fetched.

As for the second, al-Halabi objected to it by noting that waqud—according to the most famous and manifest view—is a noun for that which is used as fuel, and if it is a noun, it has no operative force. If it is argued that it is an infinitive (masdar), as in the reading of al-Hasan, it would be valid, but that reading is not authentic. Both views were criticized for being contrary to the manifest meaning, as the mentioned context in the explanation of da'b pertains to denial and retribution, without addressing the non-enrichment of wealth—especially if "from" (min) is taken as indicating substitution—nor does it address the kindling of fire. Let this be understood.

"And those before them"—these are the disbelieving nations of the past. The pronoun refers to the people of Pharaoh. It has also been said that it refers to "those who disbelieve," and the intent of the relative pronoun [in the subsequent verse] is those who were contemporary to the Messenger of God (may God bless him and grant him peace).

"They denied Our signs"—this is an explanation of their da'b (custom) which they enacted, functioning as an explanatory resumption. "Signs" refers either to those recited in the Books of God Almighty or the indications pointing to the oneness of God and the truthfulness of His prophets (peace be upon them).

"So God seized them"—this is an explanation of the da'b that was enacted upon them; meaning, God punished them, and they found no escape from the might of God. It is also said that the sentence "They denied..." is in the accusative state (hal) from "the people of Pharaoh and those before them," with an implied "already" (qad). It is remotely possible for it to be in the nominative as a predicate for "those." The shift from the first-person plural in "Our signs"—to follow the path of majesty—to the third person in "God" (the Name of Majesty)—is to cultivate awe and instill fear.

"For their sins"—meaning because of them, or while persisting in them without repentance. The intent of "sins" in the first interpretation is the denial of the various signs, and the causal particle is brought to emphasize what the fa (so) implies. In the second interpretation, it refers to all other sins; there is an indication in this that they have other sins as well. The root of dhanb (sin) is "to follow" or "to be a follower," and it was then applied to crimes because the punishment follows the perpetrator.

"And God is severe in punishment"—for whoever denies His signs. This sentence is a concluding tag (tadhil) affirming the content of what preceded it regarding the seizure.