Al-Quran Surah 11. Hud, Ayah 97

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إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ ۖ وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ

unto Pharaoh and his great ones: but these followed [only] Pharaoh's bidding - and Pharaoh's bidding led by no means to what is right.129

Malik

to Fir'on (Pharaoh) and his chiefs; but they followed the command of Fir'on, and the command of Fir'on was not right.

Mustafa Khattab

to Pharaoh and his chiefs, but they followed the command of Pharaoh, and Pharaoh’s command was not well guided.

Pickthall

Unto Pharaoh and his chiefs, but they did follow the command of Pharaoh, and the command of Pharaoh was no right guide.

Yusuf Ali

Unto Pharaoh and his Chiefs: but they followed the command of Pharaoh and the command of Pharaoh was no right (guide). 1599

Transliteration

Ila firAAawna wamalaihi faittabaAAoo amra firAAawna wama amru firAAawna birasheedin

Al-Quran Grammar Prev Go Next

1 Lit., "was not right-guided (rashid)". The short passage dealing with Pharaoh and his followers (verses {96-99}) connects with, and amplifies, the reference to the tribe of 'Ad, who "followed the bidding of every arrogant enemy of the truth" (verse {59} of this surah). Thus, the main point of this passage is the problem of immoral leadership and, arising from it, the problem of man's individual, moral responsibility for wrongs committed in obedience to a "higher authority". The Qur'an answers this question emphatically in the affirmative: the leader and the led are equally guilty, and none can be absolved of responsibility on the plea that he was but blindly following orders given by those above him. This indirect allusion to man's relative free will-i.e., his freedom of choice between right and wrong - fittingly concludes the stories of the earlier prophets and their wrongdoing communities as narrated in this surah.

2 Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.


1	Lit., "was not right-guided (rashid)". The short passage dealing with Pharaoh and his followers (verses {96-99}) connects with, and amplifies, the reference to the tribe of 'Ad, who "followed the bidding of every arrogant enemy of the truth" (verse {59} of this surah). Thus, the main point of this passage is the problem of immoral leadership and, arising from it, the problem of man's individual, moral responsibility for wrongs committed in obedience to a "higher authority". The Qur'an answers this question emphatically in the affirmative: the leader and the led are equally guilty, and none can be absolved of responsibility on the plea that he was but blindly following orders given by those above him. This indirect allusion to man's relative free will-i.e., his freedom of choice between right and wrong - fittingly concludes the stories of the earlier prophets and their wrongdoing communities as narrated in this surah.
2	Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.


Note - 129 Lit., "was not right-guided (rashid)". The short passage dealing with Pharaoh and his followers (verses {96-99}) connects with, and amplifies, the reference to the tribe of 'Ad, who "followed the bidding of every arrogant enemy of the truth" (verse {59} of this surah). Thus, the main point of this passage is the problem of immoral leadership and, arising from it, the problem of man's individual, moral responsibility for wrongs committed in obedience to a "higher authority". The Qur'an answers this question emphatically in the affirmative: the leader and the led are equally guilty, and none can be absolved of responsibility on the plea that he was but blindly following orders given by those above him. This indirect allusion to man's relative free will-i.e., his freedom of choice between right and wrong - fittingly concludes the stories of the earlier prophets and their wrongdoing communities as narrated in this surah.
Note - 1599 Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.

Note - 129

Lit., "was not right-guided (rashid)". The short passage dealing with Pharaoh and his followers (verses {96-99}) connects with, and amplifies, the reference to the tribe of 'Ad, who "followed the bidding of every arrogant enemy of the truth" (verse {59} of this surah). Thus, the main point of this passage is the problem of immoral leadership and, arising from it, the problem of man's individual, moral responsibility for wrongs committed in obedience to a "higher authority". The Qur'an answers this question emphatically in the affirmative: the leader and the led are equally guilty, and none can be absolved of responsibility on the plea that he was but blindly following orders given by those above him. This indirect allusion to man's relative free will-i.e., his freedom of choice between right and wrong - fittingly concludes the stories of the earlier prophets and their wrongdoing communities as narrated in this surah.

Note - 1599

Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.

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Asad

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Asad 129 Lit., "was not right-guided (rashid)". The short passage dealing with Pharaoh and his followers (verses {96-99}) connects with, and amplifies, the reference to the tribe of 'Ad, who "followed the bidding of every arrogant enemy of the truth" (verse {59} of this surah). Thus, the main point of this passage is the problem of immoral leadership and, arising from it, the problem of man's individual, moral responsibility for wrongs committed in obedience to a "higher authority". The Qur'an answers this question emphatically in the affirmative: the leader and the led are equally guilty, and none can be absolved of responsibility on the plea that he was but blindly following orders given by those above him. This indirect allusion to man's relative free will-i.e., his freedom of choice between right and wrong - fittingly concludes the stories of the earlier prophets and their wrongdoing communities as narrated in this surah.

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Yusuf Ali

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Yusuf Ali 1599 Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.

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