‫ﻗ ﱠ ُ ﱡ ْ َ َ َْ ﱠ‬

‫ﺴَﻼُم‬‫ﻟ‬ ‫ا‬ ِ
‫ﻪ‬ ‫ﻴ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ب‬‫ﻮ‬‫ـ‬ ‫ﻳ‬َ‫أ‬ ‫ﺔ‬ ‫ﺼ‬ ِ

The Story of Ayyub

(Peace Be Upon Him)
 Table of Contents

Chapter Title Page

1 The Story of Ayyub (Peace be Upon Him) is Another Type of 3

Story From the Stories
2 The Patience of Ayyub 5
3 ‫ﳏﻨﺔ وﻣﻨﺤﺔ‬ 6
4 ‫ ﻗﺼﺔ أﻳﻮب ﰲ اﻟﻘﺮآن واﻟﺴﻨﺔ‬:‫ﺗﻜﻤﻴﻠﻲ‬ --

2
 ِ ِ ‫ ِﻗ ﱠ‬- (١)
‫ﺺ‬ َ ‫ﻂ آَﺧُﺮ ﻣَﻦ اﻟْﻘ‬
َ ‫ﺼ‬ َ ‫ﺼﺔُ أَﻳﱡـْﻮ‬
ٌ ‫ب ﻧََﻤ‬

(1) – The Story of Ayyub (Peace be Upon Him) is Another Type of

Story From the Stories

‫ﺼﺎﺑِِﺮﻳَْﻦ‬ ِِ ِ ِ ِ 3 ِ ِ ِ ِ ِ 1 ٌ َ‫ﺼﺔُ أَﻳـﱡﻮب ِﰲ اﻟُْﻘﺮآِن َﳕ‬ ِ

َ ْ ‫ﺺ َوَﻣﻈَْﻬٌﺮ آَﺧُﺮ ﻣَﻦ َﻣﻈَﺎﻫِﺮ ﻧَﻌِﻢ اﷲ َﻋﻠَﻰ ﻋﺒَﺎَدة اﻟُْﻤْﺆﻣﻨ‬
ِ ‫ﺼ‬
َ ‫ﻂ أََﺧُﺮ ﻣَﻦ اﻟْﻘ‬
2
‫ﲔ اﻟ ﱠ‬ 3 2
ْ َ ْ ‫َوﻗ ﱠ‬ 1

ِ ِ
َ ْ ِ‫اﻟﱠﺸﺎﻛِﺮﻳَْﻦ َواْﻷَﻧْﺒِﻴَﺎء اﻟَْﻤْﺤﺒُـْﻮﺑ‬
4
.‫ﲔ‬ 4

The story of Ayyub in the Qur’an (is) a different kind (of story) from the 1

stories (or the Qur’an) and another manifestation from the manifestations of 2

Allah’s blessings on the worship of the grateful, patient believers and

3

beloved prophets. 4

.‫ﺐ َﻋْﻦ آِﺧِﺮِﻩ‬ ِ َ ِ‫ ِﰲ َذﻟ‬7 ‫ ﻓَﺎﺑـﺘُﻠِﻲ‬6 ‫ث َﺷﻲء َﻛﺜِﲑ وأَوَﻻٌد ﻣﺮِﺿﻴﱡـﻮَن‬

ِ ِ ‫ﻓَـَﻘْﺪ َﻛﺎَن ﻟَﻪُ ِﻣَﻦ اﻟﱠﺪَوا ﱢ‬
َ ‫ﻚ ُﻛﻠﱢﻪ َوَذَﻫ‬
5
َ ْ ْ ْ َ ْ َ ٌْ ٌ ْ ‫ب َواْﻷَﻧْـَﻌﺎم َواْﳊَْﺮ‬
7 6 5

Surely, (there) was for him from the beasts and livestock and crops and 5

pleasing children abundant things (which Allah had bestowed on him). So,
6

he was tested in that – all of it – and it (all) went away from (him, the first
7

of it and the) last of it.

1 (‫ﻂ‬ٌ َ‫ ﻃﺮﻳﻘﺔ وأﺳﻠﻮب وﺷﻜﻞ أو ﻣﺬﻫﺐ( – )َﳕ‬: ‫ﻂ‬ ُ ‫( – )اﻟﻨﱠَﻤ‬Type; kind; style; manner or form).
2 (‫ ﺷﻜﻞ ﺧﺎرﺟّﻲ( – )َﻣﻈَْﻬٌﺮ‬،ُ‫ اﻟﺼﻮرة اﻟﱵ ﻳﺒﺪو ﻋﻠﻴﻬﺎ اﻟﺸﻲء‬:(‫ َﻣﻈَﺎِﻫٌﺮ‬:‫( – )َﻣﻈَْﻬٌﺮ )َﲨٌْﻊ‬Outward Appearance; Manifestation)
3 (‫ ﻣﺎ أﻧﻌِﻢ ﺑﻪ ﻣﻦ رزٍق وﻣﺎٍل وﻏﲑﻩ‬: ‫ اﻟﻨﱢـﻌﻤﺔ‬- ‫ ﻧِﻌﻤﺎت و أﻧـﻌﻢ و ﻧِﻌﻢ‬: ‫ اﳉﻤﻊ‬- ‫( – )ﻧِﻌﻤﺔ‬Blessings; Bounties)
َ ْ َُْ َ ُْ ْ
(‫ واﳌﻔﻌﻮل َْﳏﺒﻮب وَﺣﺒِﻴﺐ‬، ‫ب‬ ِ ِ ِ ‫ اﺳﻢ اﳌﻔﻌﻮل ﻣﻦ ُﺣ ﱠ‬: ‫ﺻﺎَر ﻗَِﺮﻳﺒﺎً ِﻋْﻨَﺪ اﻟﻨﱠﺎِس ﻳَـَﻮﱡدوﻧَﻪُ َوُِﳛﺒﱡﻮﻧَﻪُ( – ) َْﳏﺒﻮب‬
ّ ‫ ﻓﻬﻮ َﺣﺎ‬، ‫ﺎ‬.‫ ُﺣﺒ‬، ‫ﺐ‬
ّ ‫ﺣ‬/‫ﺐ‬ ّ ‫ َﳛ‬، ‫ﺖ‬
ْ ‫ اْﺣﺒ‬، ‫ﺐ‬ ُ ‫ﺐ َﺣﺒَْﺒ‬ ‫ﺐ( – )َﺣ ﱠ‬
‫أﺣﺒﱠﻪ( – )ﺣ ﱠ‬: ‫ﺐ ﻓﻼﻧًﺎ‬ َ : ً‫ﺻﺎَر َْﳏﺒُﻮﺑﺎ‬
َ ) – (Beloved)
4

5(‫ﺐ ﻣﻦ اﳊﻴﻮان )ﻟﻠﻤﺬﻛﺮ واﳌﺆﻧﺚ( واﳉﻤﻊ‬ ‫ ﻛُﻞ ﻣﺎ ﻳَِﺪ ﱡ‬- ‫ب‬

ُ ‫ وﻗﺪ ﻏﻠﺐ ﻋﻠﻰ ﻣﺎ ﻳُﺮَﻛ‬،‫ب ﻋﻠﻰ اﻷرض‬ ‫ دوا ﱡ‬: ‫ اﳉﻤﻊ‬- ‫( – )داﺑّﺔ‬Any creatures that walks on the earth is called a ‘Dabbah’
– including humans, animals, insects, etc. The plural form is Dawaab)
6 (‫ﺿّﻮ وَﻣْﺮِﺿّﻲ‬ ِ ٍ ‫ض ور‬
ُ ‫ واﳌﻔﻌﻮل َﻣْﺮ‬، ‫ض وَرﺿّﻲ‬ ِ ِ ً ‫ﺿﺎ وِر‬
َ ٍ ‫ ﻓﻬﻮ را‬، ً‫ﺿﻰ وُرﺿﻮاﻧًﺎ ورﺿﻮاﻧًﺎ ورﺿﺎء‬ ً ‫ ِر‬، ‫ض‬
َ ‫ اْر‬، ‫ﺿﻰ‬
ِ ِ ِ ِ ِ ِ
َ ‫ رﺿَﻲ ﻋﻦ ﻳَﺮ‬/ ‫ رﺿَﻲ ﻋﻠﻰ‬/ ‫ رﺿَﻲ ﺑـ‬/ ‫ َﻣْﺮﺿﻴﱡـْﻮَن( – )رﺿَﻲ‬:‫ وَﻣْﺮﺿّﻲ – اﳉﻤﻊ‬:‫ﺿﻰ – ﻣﻔﺮد‬
ِ
َ ‫ ﻳَـْﺮ‬،‫)اﺳﻢ ﻣﻔﻌﻮل ﻣﻦ َرﺿَﻲ‬
– This word is Ism Al Maf’ool from the verb (‫ﺿﻰ‬ َ ‫ ﻳـَْﺮ‬،‫( – )َرِﺿَﻲ‬To be pleased). The singular form is (‫ )َﻣْﺮِﺿّﻲ‬and the plural form is (‫)َﻣْﺮِﺿﻴﱡـْﻮَن‬
7 (‫ واﳌﻔﻌﻮل ﻣﺒﺘـﻠًﻰ‬، ‫ ﻓﻬﻮ ﻣﺒﺘٍﻞ‬، ‫ اﺑﺘﻼء‬، ‫ اﺑﺘِﻞ‬، ‫ }وﻟِﻴﺒﺘﻠِﻲ اﷲ ﻣﺎ ِﰲ ﺻﺪوِرﻛﻢ{( – )اﺑﺘﻠﻰ ﻳﺒﺘﻠﻲ‬-: ‫ ﺟﺮﺑﻪ وﻋﺮﻓﻪ‬،‫ اﺧﺘﱪﻩ واﻣﺘﺤﻨﻪ‬،‫ﺸﺨﺺ ﺑﻼﻩ‬
ِ
َُ َُ ً ْ ْ ُ ُُ َ ُ َ ََْ َ ‫ﱠ‬ َ ‫( – )اﺑﺘﻠﻰ اﻟ ﱠ‬To test; put to trial) – (The verb
used in this sentence is in the passive voice. The meaning becomes: ‘He was tested.’).

3
 ‫َِﻤﺎ اﷲَ َﻋﱠﺰ َوَﺟﱠﻞ‬pِ ‫ ﻳَْﺬُﻛُﺮ‬.‫ ﻗَـْﻠﺒِِﻪ َوﻟَِﺴﺎﻧِِﻪ‬10 ‫ ِﺳَﻮى‬9 ‫ ﻓَـﻠَْﻢ ﻳـَْﺒَﻖ ِﻣْﻨﻪُ َﺳﻠِْﻴٌﻢ‬8 ‫َﰒﱠ اﺑْـﺘُﻠَِﻲ ِﰲ َﺟَﺴِﺪِﻩ‬
10 9 8

Then he was tested in his body (with physical illness) and nothing sound 8

(and healthy) remained (in his body) except his (spiritual) heart and his
9 10

tongue. (He would) remember Allah, the Exalted and Majestic, with (these)
two.

‫ َﻋﻠَْﻴِﻪ ِﺳَﻮى َزْوَﺟﺘِِﻪ‬13 ‫ ِﻣَﻦ اﻟْﺒَـﻠَِﺪ َوَﱂْ ﻳـَْﺒَﻖ أََﺣٌﺪ ِﻣَﻦ اﻟﻨﱠﺎِس َْﳛﻨُـْﻮ‬12 ‫ ِﰲ ﻧَﺎِﺣﻴٍَﺔ‬11 ‫َوأُﻓِْﺮَد‬
13 12 11

He was isolated in a region in the city and no one from the people remained
11 12

(with him) who would (incline towards him and show) empathy (and mercy) 13

on him except his wife.

17
17‫س ِﻣْﻦ أَْﺟﻠِِﻪ‬ 16
َ ‫ت َﲣُْﺪُم اﻟﻨﱠﺎ‬
ْ ‫ﺼﺎَر‬
16
ً ْ‫ﺖ أَﻳ‬
َ َ‫ﻀﺎ ﻓ‬
15
ْ ‫ﺖ ﺗَـُﻘْﻮُم ﺑِﺄَْﻣِﺮِﻩ َواْﺣﺘَﺎَﺟ‬
14
15
ْ َ‫َﻛﺎﻧ‬ 14

(In the beginning of his affliction,) she would (continuously) take care of his 14

(difficult) situation and (then) she also became needy (financially), so she 15

began to serve the people (to earn money) for his sake (and expenses).
16 17

8 (‫ اﳉﺴﻢ واﻟﺒﺪن‬: ‫ اﳉََﺴُﺪ‬- ‫ أَْﺟَﺴﺎٌد‬: ‫ اﳉﻤﻊ‬- ‫( – )َﺟَﺴٌﺪ‬Body)

9 (‫ ﺳﺎﱂ ﻣﻦ اﻵﻓﺎت واﻟﻌﻴﻮب‬: ‫ ﺳﻠﻴﻢ‬- ‫ ﻓﺎﻋﻞ ﻣﻦ َﺳﻠَِﻢ‬: ‫( – )َﺳﻠﻴﻢ‬Healthy; safe; sound; without deficiencies or faults, etc.)
10 (‫ ﻣﻔﺮدا )ﻟﻴﺲ ﲨﻠﺔ وﻻ ﺷﺒﻬﻬﺎ‬،‫( – )اﺳﻢ ﻳﺴﺘﻌﻤﻞ ﻟﻼﺳﺘﺜﻨﺎء ﳚﺮي ﻋﻠﻴﻪ أﺣﻜﺎم اﳌﺴﺘﺜﲎ ﺑـ )إﻻ( وﻳﻜﻮن ﻣﺎ ﺑﻌﺪﻩ ﳎﺮورا ﺑﺎﻹﺿﺎﻓﺔ‬A word used to make an exception. It means
ً ُْ ً ّ ُ
‘except.’ The word after it is Mudaaf Ilayhi and Singular.)
11 (‫ ﻟﻠﻤﺘﻌﱢﺪي‬- ‫ واﳌﻔﻌﻮل ﻣﻔﺮد‬، ‫ ﻓﻬﻮ ﻣﻔِﺮد‬، ‫ إﻓﺮادا‬، ‫ ﻋﺰﻟﻪ ﻋﻦ ﻏﲑﻩ( – )أﻓﺮد ﻳﻔﺮد‬،‫ ﻓﺮزﻩ‬،‫ ﻣﻴﱠﺰﻩ‬،‫ﳓﺎﻩ‬: ‫ﺸﻲء‬
َُ ُ ً َُ َ ّ َ ‫( – )أﻓﺮد اﻟ ﱠ‬To set aside; segregate; separate; isolate; single out) –
(This verb is in the passive voice)
12 (‫ﺣﻲ‬ ِ ‫ ﻧـﱠﻮا‬، ‫ و أَ ِْﳓﻴﺔ‬، ‫ ﻧَﻮاٍح‬: ‫ اﳉﻤﻊ‬:ٌ‫ اﳉﺎﻧﺐ واﳉﻬﺔ( – )ﻧَﺎِﺣﻴﺔ‬: ‫ ﻓﺎﻋﻞ ﻣﻦ َﳓﺎ( – )اﻟﻨﺎِﺣﻴﺔ‬: ‫ واﳌﻔﻌﻮل ﻣْﻨﺤﻮ( – )ﻧﺎﺣﻴﺔ‬، ‫ وﻫﻲ ﻧﺎﺣﻴﺔ‬،‫ ﻓﻬﻮ ﻧﺎٍح‬، ‫ َْﳓﻮا‬، ‫ اﻧْﺢ‬، ‫ ﳓﺎ إﱃ ﻳﻨﺤﻮ‬/ ‫– )ﳓﺎ‬
َ َ َ ُ َ ُّ ً ُ ُ َ
(‫ أﺑﻌَﺪﻩ وأَزاﻟﻪ‬، ُ‫ﺻَﺮﻓَﻪ‬َ : ُ‫( – )َﳓَﺎﻩُ َﻋْﻨﻪ‬Nahiyyah: Side; Direction; Region; Area; Section) – (It comes from the verb (‫)َﳓَﺎ‬, which means ‘To distance.’ It
is the feminine Ism Al Faa’il from this verb.)
13 (‫ واﳌﻔﻌﻮل ﳏﻨـﻮ‬، ‫ن‬ ٍ ‫ ﻓﻬﻮ ﺣﺎ‬، ‫ ﺣﻨُـ’ﻮا‬، ‫ اﺣﻦ‬، ‫ ﺣﻨﺎ ﻋﻠﻰ َﳛﻨُﻮ‬/ ‫ ﻋﻄﻒ وأﺷﻔﻖ ﻋﻠﻴﻪ( – )ﺣﻨﺎ‬:‫( – )ﺣﻨﺎ ﻋﻠﻰ ﻓﻼٍن‬To show compassion towards; show pity for; empathize
ُّ َ ُ ُْ
with)
14 (‫ واﳌﻔﻌﻮل ﻣﻘﻮم )ﻟﻠﻤﺘﻌﱢﺪي‬، ‫ ﻓﻬﻮ ﻗﺎﺋﻢ وﻗﻴﻢ‬، ‫ ﻗـﻮﻣﺎ وﻗِﻴﺎﻣﺎ وﻗﺎﻣﺔ‬، ‫ ﻗﻢ‬، ‫ ﻗﺎم ﻟـ ﻳـﻘﻮم‬/ ‫ ﻗﺎم ﻋﻠﻰ‬/ ‫ ﻗﺎم ﺑـ‬/ ‫ ﻗﺎم إﱃ‬/ ‫ ﺗـﻮﱠﱃ ﺗـﻌﻠِﻴﻤﻪ( – ))ﻗﺎم‬: ‫‘( – )ﻗﺎم ﺑِﺘـﻌﻠِﻴِﻤِﻪ‬to make something (‫ )ب‬one’s
َ ‫ﱢ‬ ً ً ً َْ ْ ُ َُ َ َ َ َ َ ُ َ ْ َ ََ َْ َ َ
business, concern o. s. (‫ ب‬with), undertake, take upon o. s., perform, do, carry out, execute, accomplish, practice’)
15 (‫ واﳌﻔﻌﻮل ﳏﺘﺎج‬، ‫ ﻓﻬﻮ ﳏﺘﺎج‬، ‫ اﺣﺘﻴﺎﺟﺎ‬، ‫ اﺣﺘﺞ‬، ‫ اﺣﺘﺎج إﱃ ﳛﺘﺎج‬/ ‫ اﻓﺘﻘﺮ إﻟﻴﻪ( – )اﺣﺘﺎج‬:‫ اﺣﺘﺎج إﱃ ﻓﻼن‬/ ‫ﺸﻲء‬ ‫( – )اﺣﺘﺎج إﱃ اﻟ ﱠ‬To be in need of; to become needy)
ُ ُ ً ْ َْ َ َ
16 (‫ واﳌﻔﻌﻮل ﳐﺪوم‬، ‫ ﻓﻬﻮ ﺧﺎِدم‬، ‫ﺧﺪﻣﺔ‬
َْ ِ
ً ْ ً َْ‫و‬ ‫ﺔ‬‫ﻣ‬‫ﺪ‬ ‫ﺧ‬ ، ‫م‬‫ﺪ‬ِ ‫ﳜ‬
َ‫و‬ ‫م‬‫ﺪ‬ ‫ﳜ‬
َ ‫م‬
ُ ََ ‫ﺪ‬ ‫ﺧ‬ ) – (‫ﻞ‬ِ ‫ﻤ‬ ‫ﻌ‬‫ﻟ‬
ْ ‫ا‬ ‫ﰲ‬ِ ‫ﻩ‬‫ﺪ‬‫ﻋ‬‫ﺎ‬‫ﺳ‬ ،‫ﻪ‬‫ﻟ‬
َ ‫ﻞ‬‫ﻤ‬ِ ‫ﻋ‬ : ‫ﻩ‬
‫ر‬ ‫ﺎ‬‫ﺟ‬ ‫م‬‫ﺪ‬‫ﺧ‬ ) – (‘To serve’)
َ َ ُ َ َ َ ُ َ َ َُ َ َ َ َ
17 (‫ ﻓﻌﻠﺖ ذﻟﻚ ﻣﻦ أﺟﻠﻚ أو ﻷﺟﻠِﻚ‬.‫ ﺑﺴﺒﺒﻪ‬:‫ ﻣﻦ أﺟﻠﻪ‬/‫( – )ﻷﺟﻠﻪ‬because of, on account of, for the sake of)
ْ ْ

4
 َ ‫ﺻ ْﺒـُﺮ أَﻳﱡـْﻮ‬
‫ب‬ َ - (٢)

(2) - The Patience of Ayyub

‫ ﻟَِﺴﺎﻧُﻪُ ﺑِﺎﻟﱢﺬْﻛِﺮ َواﻟﱡﺸْﻜِﺮ‬19 ‫ ﻳـَْﻠَﻬُﺞ‬.‫ﺻﺎﺑًِﺮا َﺷﺎﻛًِﺮا‬

2
ِ 18
َ ‫َوَﻛﺎَن َرْﻏَﻢ ُﻛﱢﻞ َذﻟ‬
َ ‫ﻚ‬ 1

He was – despite all (of) that – (extremely) patient (and) grateful (to Allah).
1

His tongue (would) move constantly with the remembrance (of Allah) and 2

with the gratitude (of Allah).

23
‫ﲔ ِﻃَﻮاًﻻ‬ ِ ِ َ ِ‫ وَﻻ ﻳـْﻐﻀﺐ ودام ﻋﻠَﻰ َذﻟ‬22 ‫ وَﻻ ﻳـﺘََﺬﱠﻣﺮ‬21 ‫ وَﻻ ﻳـﺘَـﻌﺘﱠﺐ‬20 ‫َﻻ ﻳْﺸُﻜﻮ‬
8
َ ْ ‫ﻚ ﺳﻨ‬ َ َ ََ ُ َ َ َ ُ َ َ ُ َ َ َ ْ َ
7 6 5 4 3

(He would) not complain and he (would) not scold (others) and he (would) 3 4

not grumble (about his situation) and he would not become angry (and
5 6

irritated with other people) and he persisted on that (state for many) long 7

years . 8

18 (‫ ﻋﻠﻰ ُﻛﺮٍﻩ ﻣﻨﻪ‬،‫ ﻻ ﳝﻨﻊ ﻛﺬا ﲢﻘﻴﻘﻪ‬،‫ ﻻ ﳛﻮل ﻛﺬا دوﻧﻪ‬:‫ ﺑﺎﻟﱠﺮﻏﻢ ﻣﻦ ﻛﺬا‬/‫( – )ﻋﻠﻰ اﻟﱠﺮْﻏﻢ ﻣﻦ ﻛﺬا‬although, though; in spite of; despite)
19 (‫ واﳌﻔﻌﻮل ﻣﻠﻬﻮج ﺑﻪ‬،‫ ُﳍٌُﺞ‬: ‫ ﻓﻬﻮ ﻻِﻫﺞ وَﳍِﺞ وﻫﻮ َﳍُﻮٌج واﳉﻤﻊ‬، ‫ َﳍًَﺠﺎ‬، ‫ أوﻟﻊ ﺑﻪ ﻓﺜﺎﺑﺮ ﻋﻠﻴﻪ واﻋﺘﺎدﻩ( – )ﳍَِﺞ ﺑـ ﻳَﻠَﻬﺞ‬:‫( – )ﳍِﺞ ﺑﺬﻛﺮ اﷲ‬to be devoted, dedicated (‫ ب‬to
something), be attached (‫ ب‬to someone, to something); (‫( َﳍََﺞ ﺑﺬﻛﺮﻩ‬bidikrihī) to speak constantly of someone, mention
someone name continually with praise))
ِ ِ ِ
20 (‫ ﻟﻠﻤﺘﻌﱢﺪي‬- ‫ﻜﻮ‬ ٍ
ّ ُ ‫ واﳌﻔﻌﻮل َﻣﺸ‬، ‫ ﻓﻬﻮ ﺷﺎك‬، ‫ َﺷْﻜًﻮا وَﺷﻜﺎًة وﺷﻜﺎﻳﺔً وَﺷْﻜَﻮى‬، ‫ﻚ‬ ُ ‫ اْﺷ‬، ‫ ﺷﻜﺎ ﻣﻦ ﻳﺸُﻜﻮ‬/ ‫ َرﻓََﻊ أَْﻣَﺮﻩُ إِﻟَْﻴِﻪ َوأَْﺧ ََﱪﻩُ ﺑُِﺴﻮء َﻋَﻤﻠِﻪ( – )ﺷﻜﺎ‬:‫( – )َﺷَﻜﺎ إَِﱃ اﳊَﺎﻛِِﻢ‬to raise
or lodge a complaint (‫ ﻣﻦ‬or ‫ ه‬،‫ ھـ‬of, about or against someone, ‫ ل‬or ‫ إﱃ‬with someone))
21 (‫ ﺗﻌﺎﺗﺒﻮا‬:‫ ﺗـﻌﺘﱠﺐ اﻟﻘﻮم‬- ‫ ﲡﲎ‬:‫ ﺗـﻌﺘﱠﺐ ﻋﻠﻴﻪ‬- ‫( – )ﺗـﻌﺘﱠﺐ‬to incriminate, accuse, charge with a crime ( ‫ ﻋﻠﻰ‬s. o.), lay the blame (‫ ﻋﻠﻰ‬on s. o.),
َ ََ ‫ﱠ‬ َ ََ َ ََ
blame (‫ ﻋﻠﻰ‬s. o.) - to blame one another). The meaning here is that he didn’t blame anyone for his adversity or scold them
(i.e., he wasn’t harsh with them in his character despite his severe difficulty).
22 (‫ واﳌﻔﻌﻮل ﻣﺘﺬﻣﺮ ﻋﻠﻴﻪ‬، ‫ ﻓﻬﻮ ﻣﺘﺬﻣﺮ‬، ‫ ﺗﺬﻣﺮا‬، ‫ ﺗﺬﻣﺮ ﻣﻦ ﻳﺘﺬﻣﺮ‬/ ‫ ﺗﺬﻣﺮ ﻋﻠﻰ‬/ ‫ﺪﻳﺪا( – )ﺗﺬﻣﺮ‬
‫ُ ﱠ‬ ‫ُ ﱢ‬ ً‫ﱡ‬ ‫ﱠ‬ َ‫ﱠ‬ َ‫ﱠ‬ َ‫ﱠ‬ ً ِ ‫ ﻻََم ﻧـَْﻔَﺴﻪُ ﻟَْﻮﻣﺎً َﺷ‬: ُ‫ﻀَﻬﺎ ﺑـَْﻌﻀﺎً( – )ﺗََﺬﱠﻣَﺮ ِﻣْﻦ ُﻣْﺴﺘَـَﻮاﻩ‬
َ ‫ﺖ ﺑـَْﻌ‬
ِ
ْ ‫ ﻻََﻣ‬: ُ‫– )ﺗََﺬﱠﻣَﺮت اﳉََﻤﺎَﻋﺔ‬
(to grumble, complain (‫ ﻣﻦ‬or ‫ ﻋﻠﻰ‬about))
23 (‫ﺳﻨﻮن‬
ُ ِ ‫ و‬، ‫ ﺳﻨﻮات‬: ‫ اﳉﻤﻊ‬- ‫( – )َﺳﻨﺔ‬Year – The plural form (‫ )ِﺳﻨُـْﻮَن‬is Jam’ Mudhakkar Al Salim). (‫ِﻃَﻮال‬: ‫ اﳉﻤﻊ‬- ‫– )ﻃﻮﻳﻞ‬
(ً‫ اِْﻣﺘَﱠﺪ َواْﺳﺘَـْﻐَﺮَق أََﻣﺪاً ﻃَِﻮﻳﻼ‬: ‫ ﻃَﺎَل اﻟﱠﺰَﻣُﻦ‬- ‫ ﻓﻬﻮ ﻃﻮﻳﻞ‬، ً‫ ﻃُﻮﻻ‬، ‫ ﻃُْﻞ‬، ‫ ﻳَﻄﻮل‬، ‫( )ﻃﺎَل ﻃَﻮل‬Long. It is Ism Al Faa’il from the verb ‘Taala’ which means ‘to
be long’). The Sifah Mawsoof phrase (‫ﲔ ِﻃﻮاﻻ‬ ِِ
َ ْ ‫ )ﺳﻨ‬is Mansoob because it is Tamyeez for the word (‫ﻚ‬ َ ‫ )ذﻟ‬or it is Dharf Zaman (Adverb
of time).

5
 ‫‪24‬‬
‫ِﻣْﺤﻨَﺔٌ َوِﻣْﻨَﺤﺔٌ‬

‫‪Trial and Blessing‬‬

‫ت واﻟﱢﺮﺿﺎ ﺑِﺎﻟَْﻘ ِ‬ ‫ٍ‬ ‫ِِ‬ ‫ِ ِ ٍ‬

‫ﻀﺎء أَْﳍََﻤﻪُ اﻟﱡﺪَﻋﺎءَ اﻟُْﻤْﺴﺘََﺠﺎ َ‬ ‫َوﻟَﱠﻤﺎ َﰎﱠ َﻣﺎ أََراَدﻩُ اﷲُ ﻟَﻪُ ﻣَﻦ اﺑْﺘَﻼء َوَﻣﺎ أََراَد ﺑِﻪ ﻣْﻦ ﺗَْﻜِﻤْﻴٍﻞ َوَرﻓِْﻊ َدَرَﺟﺎ َ َ‬
‫‪26‬‬ ‫‪25‬‬
‫ب‬ ‫َ‬ ‫‪3‬‬ ‫‪2‬‬ ‫‪1‬‬

‫ﷲ إِﱠﻻ إِﻟَْﻴِﻪ َوأَﻧﱠﻪُ اﻟَْﻘﺎِدُر َﻋﻠَﻰ ُﻛﱢﻞ َﺷْﻲٍء َوَﻋﺎﻓَﺎﻩُ ‪ 31‬اﷲُ ِﰲ‬
‫‪8‬‬
‫اﻟﱠِﺬي َﲡﻠﱠﻰ ‪ 27‬ﻓِﻴِﻪ ﻋﺠﺰﻩ ‪ 28‬وﺑـْﺆﺳﻪ ‪ 29‬وأَْن َﻻ ﻣْﻠﺠﺄَ ‪ِ 30‬ﻣﻦ ا ِ‬
‫َ‬ ‫َ َ‬ ‫ْ َ ْ ُُ َ ُ ُ ُ َ‬ ‫‪7‬‬
‫ْ َ‬‫‪6‬‬ ‫‪5‬‬ ‫‪4‬‬

‫ِ‬ ‫‪ِ 32‬‬

‫ﻀﺎَﻋَﻔﺔً ‪.33‬‬ ‫ﺿَﻌﺎﻓًﺎ ُﻣ َ‬ ‫‪10‬‬
‫ﺑََﺪﻧِِﻪ َوأَْﻫﻠِﻪ َوَرﱠد َﻋﻠَْﻴِﻪ َﻣﺎﻟَﻪُ َوﺑَﺎَرَك ﻟَﻪُ ِﰲ ُﻛﱢﻞ َذﻟ َ‬
‫ﻚ ﻓََﻜﺎَن أَ ْ‬ ‫‪9‬‬

‫)‪And when (it was) completed (that) which Allah wanted it (to be completed‬‬
‫‪for him from tribulation and what He wanted for him from completion (of‬‬ ‫‪1‬‬

‫‪the test) and elevation of (his) ranks and (his) pleasure (and acceptance) of‬‬ ‫‪2‬‬

‫‪the Decree (of Allah), He inspired him (with) the accepted supplication‬‬ ‫‪3‬‬

‫‪(through) which his helplessness and misery manifested (themselves to‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪4‬‬

‫‪Allah) in it and (he realized) that (there) is no sanctuary from Allah except‬‬ ‫‪7‬‬

‫‪in him and that He is the (All)-Able (and All-Powerful) over everything.‬‬
‫‪(And) Allah granted (healing and) well-being (to) him in his body and his‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪family and returned to him his wealth and blessed for him in all (of) that, so‬‬
‫‪(that it) became multiplied manifold .‬‬ ‫‪10‬‬

‫‪24‬‬ ‫ﺻﺔ ﺗﻠﻚ اﻟﱵ ﲤﺘﺤﻦ اﻟﱠﺸﺨﺼﻴﱠﺔَ أو اﻟﻘﺪرَة ﻋﻠﻰ اﻟﺘﺤﱡﻤﻞ( – )ِﳏﻨﺔ ‪ -‬اﳉﻤﻊ ‪ْ ِ :‬ﳏﻨَﺎت و ِﳏَﻦ(‬ ‫ِ‬ ‫ِ‬
‫– )اﻟْﻤْﺤﻨَﺔُ ‪ ::‬ﺑﻼء وﺷّﺪة‪ ،‬ﻣﺎ ُﳝﺘﺤﻦ اﻹﻧﺴﺎُن ﺑﻪ ﻣﻦ ﺑﻠﻴﱠﺔ‪ ،‬ﲡﺮﺑﺔ ﺷﺪﻳﺪة ﻣﺆﳌﺔ‪ ،‬وﺧﺎ ّ‬
‫)‪) – (Gift; Blessing‬اﻟِْﻤْﻨَﺤﺔُ ‪ :‬ﻋﻄﻴﱠﺔ‪ ،‬ﻫﺒﺔ( – )ِﻣﻨﺤﺔ ‪ -‬اﳉﻤﻊ ‪ِ :‬ﻣْﻨﺤﺎت و ِﻣﻨَﺢ( ‪(Adversity; Tribulation) -‬‬
‫ﻤﻠﺔ ‪ ،‬ﻓﻬﻮ ﻣﻜﻤﻞ ‪ ،‬واﳌﻔﻌﻮل ﻣﻜﻤﻞ( ‪25‬‬
‫ﱠ‬ ‫ﱢ‬ ‫‪) – (Completion).‬ﺗَْﻜِﻤﻴﻞ ‪ :‬ﻣﺼﺪر َﻛﱠﻤَﻞ( – )َﻛﱠﻤَﻞ َﻋَﻤﻠَﻪُ ‪ :‬أََﲤﱠﻪُ‪ ،‬أَْﻛَﻤﻠَﻪُ( – )ﻛﱠﻤَﻞ ﻳﻜﱢﻤﻞ ‪ ،‬ﺗَْﻜِﻤﻴﻼً وﺗَْﻜ ِ َ ً‬
‫‪) – (To inspire; To reveal‬أﳍﻢ ﻳﻠﻬﻢ ‪ ،‬إﳍﺎﻣﺎ ‪ ،‬ﻓﻬﻮ ﻣْﻠِﻬﻢ ‪ ،‬واﳌﻔﻌﻮل ﻣْﻠﻬﻢ ‪ -‬أَْﳍﻤﻪ اﻟﻮﺣﻲ ‪ :‬أﺑـﻠﻐﻪ إﻳﺎﻩ ‪ -‬أْﳍﻢ اﻟﱠﻠﻪ ﻋﺒﺪﻩ ﺧﲑا ‪ :‬أوﺻﻰ إﻟَﻴِﻪ ﺑِِﻪ‪ ،‬ﻟَﱠﻘﻨﻪ إﻳﺎﻩ وﻓﱠـﻘﻪ ﻟَﻪ‪ ،‬ﻫﺪاﻩ إﻟَﻴِﻪ( ‪26‬‬
‫َُ ﱠ ُ َ َ َ ُ َ َ ُ ْ‬ ‫ََ ُ َ ْ َ ْ َ َ ُ ﱠ ُ َ َ ُ َ ْ َ ُ َ ْ ً ْ َ ْ‬ ‫َُ‬ ‫ُ‬ ‫ً‬ ‫َُ‬
‫)‪(as in revelation).‬‬
‫;‪) – (to become clear, evident, manifest‬ﲡﻠﱠﻰ ﻳﺘﺠﻠﱠﻰ ‪َ ،‬ﲡﻞ ‪َ ،‬ﲡﻠّﻴﺎ ‪ ،‬ﻓﻬﻮ ﻣﺘﺠﻞ ‪ ،‬واﳌﻔﻌﻮل ﻣﺘﺠﻠ“ﻰ – ﻟﻠﻤﺘﻌﱢﺪي ‪ -‬ﲡﻠﱠﻰ اﻷﻣﺮ‪ :‬اﻧﻜﺸﻒ واﺗﻀﺢ‪ ،‬ﺑﺪا ﻟﻠﻌﻴﺎن‪ ،‬ﻇﻬﺮ( ‪27‬‬
‫ّ‬ ‫ُ‬ ‫ُ‬ ‫ُ ﱟ‬ ‫َﱠ ًَ‬
‫)‪to reveal itself‬‬
‫‪28‬‬ ‫)‪) – (To be helpless; helplessness‬ﻋِﺠَﺰ ﻋﻦ ﻳﻌَﺠﺰ ‪َ ،‬ﻋَﺠًﺰا ‪ ،‬ﻓﻬﻮ ﻋِﺠﺰ ‪ ،‬واﳌﻔﻌﻮل ﻣﻌﺠﻮز ﻋﻨﻪ ‪ -‬ﻋِﺠَﺰ ﻋﻦ اﻟﱠﺸﻲء ‪:‬ﻋَﺠﺰ ﻋﻨﻪ‪ ،‬ﺿﻌُﻒ وﱂ ﻳﻘﺪر ﻋﻠﻴﻪ ‪ -‬اﻟَﻌْﺠُﺰ ‪ :‬ﻧﻘﻴﺾ اﳊَْﺰم(‬
‫ش ِﰲ ﺑـُْﺆ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ﺶ ِﰲ ﺑـُْﺆٍس َﺷِﺪﻳٍﺪ ‪ِ :‬ﰲ ﻓَـْﻘٍﺮ‪ِ ،‬ﰲ َو ْ ٍ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺲ ﻳَﺒﺄَس ‪ ،‬ﺑـُْﺆًﺳﺎ وﺑَﺄًْﺳﺎ ‪ ،‬ﻓﻬﻮ ﺑﺎﺋﺲ ‪ -‬ﺑَﺌ َ‬
‫ﺿٍﻊ ُﻣْﺰر‪ ،‬ﰲ َﻣَﺸﱠﻘﺔ ﻛﺎَن ﺑـُْﺆُﺳﻪُ ﻻَ ُْﳛﺘََﻤُﻞ ‪ -‬ﺑﺌ َ‬
‫س( ‪29‬‬
‫ﺲ َﺣﺎﻟُﻪُ ‪ :‬اﻓْـﺘَـَﻘَﺮ‪َ ،‬ﻋﺎ َ‬ ‫ﺲ ‪ -‬ﻳَﻌﻴ ُ‬
‫;‪) – (Misery; poverty‬ﻣﺼﺪر ﺑَﺌ َ‬
‫)‪hardship‬‬
‫ِ‬
‫)‪) – (Sanctuary; shelter; place of refuge‬اﻟَْﻤْﻠَﺠﺄُ ‪ :‬اﺳﻢ ﻣﻜﺎن ﻣﻦ ﳉَﺄَ إﱃ‪َ :‬ﻣْﻌﻘﻞ‪َ ْ ،‬‬
‫ﺣﺼﻦ‪ ،‬ﻣﻼذ؛ ﻣﻜﺎن ﳛﺘﻤﻰ ﺑﻪ( ‪30‬‬
‫ٌ َُْ‬
‫‪31‬‬ ‫ِ‬
‫ف ‪ ،‬واﳌﻔﻌﻮل ُﻣﻌﺎًﰱ ‪ -‬ﻋﺎﻓﺎﻩ اﷲُ أﺻﱠﺤﻪ‪ ،‬ﺷﻔﺎﻩ وأﺑﺮأﻩ ﻣﻦ ﻣﺮﺿﻪ وِﻋﻠﱠﺘﻪ ‪َ -‬ﻋﺎَﰱ اﻟﻠﱠﻪُ اﻟُْﻤْﺆِﻣَﻦ‪َ :‬دﻓََﻊ َﻋْﻨﻪُ اﻟﱡﺴﻮءَ َواﻟْﺒَﻼَءَ‪َ ،‬ﺣﻔﻈَﻪُ(‬ ‫ف ‪ ،‬ﻣﺼﺪر ﻣﻌﺎﻓَﺎةٌ‪ِ ،‬ﻋَﻔﺎء‪ ،‬ﻋﺎﻓِﻴﺔٌ ‪ ،‬ﻓﻬﻮ ﻣﻌﺎ ٍ‬ ‫‪) – (To give‬ﻋﺎﰱ ﻳﻌﺎﰲ ‪ ،‬ﻋﺎ ِ‬
‫ُ‬ ‫ٌ َ َ‬ ‫َُ‬
‫‪wellness, protection, healing, and blessing).‬‬
‫)‪) – (Body‬ﺑﺪن اﻹﻧﺴﺎن ﺟﺴﺪﻩ وﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻓﺎﻟﻴﻮم ﻧﻨﺠﻴﻚ ﺑﺒﺪﻧﻚ{( ‪32‬‬
‫ََ ُ‬
‫ِ‬
‫‪33‬‬ ‫ﻒ ﻣﻦ ﻳﻀﺎﻋﻒ ‪ُ ،‬ﻣﻀﺎَﻋﻔﺔً (‬ ‫ﻒ ‪ /‬ﺿﺎﻋ َ‬
‫ﻀﺎَﻋَﻔﺔً )اﻟﻘﺮآن( ‪ -‬ﺿﺎﻋ َ‬ ‫ﻒ اﻟﱠﺸﻲء‪ِ :‬ﻣﺜْﻠﻪ اﻟﺬي ﻳُﻀﱢﻌﻔﻪ ‪ُ :‬ﻣﻀﺎﻋًﻔﺎ ‪ -‬اﻷَْﻣﺜَﺎُل اﻟُْﻤﺘَـَﻌﱢﺪَدةُ‪ .‬ﻻَ ﺗَﺄُْﻛﻠُﻮا اﻟﱢﺮﺑَﺎ أَ ْ‬
‫ﺿَﻌﺎﻓﺎً ُﻣ َ‬ ‫ِ‬ ‫ِ‬
‫ﺿﻌﻒ ‪ -‬اﳉﻤﻊ ‪ :‬أﺿﻌﺎف ‪ -‬ﺿْﻌ ُ‬
‫ِ‬
‫ﻒ( ‪ ،) – (The word‬ﻓﻬﻮ ُﻣﻀﺎﻋﻒ ‪ ،‬واﳌﻔﻌﻮل ُﻣﻀﺎَﻋﻒ ‪ -‬ﺿﺎﻋﻒ اﻟﻌﺪَد ‪:‬ﺟﻌﻠﻪ ﺿﻌﻔﲔ )ﻣﺜﻠﲔ( أو أﻛﺜﺮ ‪ :‬أﻣﺜﺎﻻً ﻣﺘﻌﱢﺪدة‬ ‫ِ‬
‫‪) and means:‬أﺿﻌﺎف( ‪) is made plural as‬ﺿﻌ ٌ‬
‫‪‘double, that which is twice as much’ or ‘a multiple, that which is several times as much, (after numerals) -fold.’ Hence, the‬‬
‫‪) literally means ‘doubled and redoubled (ex. 2 is doubled to 4 and 4 is doubled to 8.’ It could also mean‬أﺿﻌﺎﻓﺎ ﻣﻀﺎﻋﻔﺔ( ‪phrase‬‬
‫)’‪‘multiplied many times over.‬‬

‫‪6‬‬
 ‫‪34‬‬
‫ﻳـَُﻘْﻮُل اﷲُ ﺗَـﺒَﺎَرَك َوﺗَـَﻌﺎَﱃ ‪:‬‬
‫‪11‬‬

‫‪Allah, Holy and Exalted (is He) , says:‬‬ ‫‪11‬‬

‫ِِ‬ ‫﴿وأَﻳـﱡﻮ َ ‪ِ 35‬‬

‫ﺖ أَْرَﺣُﻢ اﻟﱠﺮاﲪ ْ َ‬ ‫ﻀﱡﺮ َوأَﻧْ َ‬ ‫ب إْذ ﻧَﺎَدى َرﺑﱠﻪُ أَﱢﱐ َﻣﱠﺴ ََ‬
‫‪38‬‬ ‫‪37‬‬
‫)اﻷﻧﺒﻴﺎء‪(٨٣ :‬‬ ‫ﲔ﴾‬ ‫ﲏ ‪ 36‬اﻟ ﱡ‬ ‫‪14‬‬
‫َ ْ‬ ‫‪13‬‬ ‫‪12‬‬

‫‪And (remember the incident of) Ayyub (Job) when he cried (out to) his Lord‬‬
‫‪that, “Surely, I (am Your worshipper who) adversity (has) touched me‬‬
‫‪12‬‬ ‫‪14‬‬ ‫‪13‬‬

‫‪while You are the Most Merciful of the merciful (who show mercy to those‬‬
‫”‪in adversity).‬‬

‫‪34‬‬ ‫‪) – (Holy; Blessed; and Glorified from‬ﺗﺒﺎرَك ‪ /‬ﺗﺒﺎرَك ﺑـ ﻳﺘﺒﺎرك ‪ ،‬ﺗﺒﺎُرًﻛﺎ ‪ ،‬ﻓﻬﻮ ُﻣﺘﺒﺎِرك ‪ ،‬واﳌﻔﻌﻮل ُﻣﺘﺒﺎَرك ﺑﻪ ‪ • -‬ﺗﺒﺎرك اﷲُ ﺗﻘّﺪس وﺗﻌﺎﱃ وﺗَـﻨَـﱠﺰﻩ وﺗﻌﺎﻇَﻢ وﻛﺜُﺮت ﺧﲑاﺗُﻪ وﻋﱠﻤﺖ ﺑﺮﻛﺎﺗُﻪ ‪( -‬‬
‫‪Any shortcomings).‬‬
‫ﺖ َﻋﻈََﻤﺘُﻪُ َوﻗُْﺪَرﺗُﻪُ(‬ ‫)‪) – (Exalted (in Status, Power, and All Noble Qualities‬ﺗﻌﺎﱃ ‪ /‬ﺗﻌﺎﱃ ﻋﻠﻰ ﻳﺘﻌﺎﱃ ‪ ،‬ﺗَﻌﺎَل ‪ ،‬ﺗﻌﺎﻟﻴًﺎ ‪ ،‬ﻓﻬﻮ ُﻣﺘﻌﺎٍل ‪ ،‬واﳌﻔﻌﻮل ُﻣﺘﻌﺎًﱃ ﻋﻠﻴﻪ ‪ -‬ﺗَـﺒَﺎَرَك اﷲُ َوﺗَـَﻌﺎَﱃ‪َ :‬ﲡَﻠﱠﻰ‪َ ،‬ﻋﻠَ ْ‬
‫”‪) – A Statement said that means “Holy, Blessed and Exalted (is He).‬ﺗﺒﺎرك وﺗﻌﺎﱃ‪ :‬ﻋﺒﺎرة ﺗُﻘﺎل ﻋﻨﺪ ذﻛﺮ اﺳﻢ اﷲ ﺗﻌﺎﱃ أو اﻹﺷﺎرة إﻟﻴﻪ‪ ،‬وﻣﻌﻨﺎﻫﺎ ﺗﻘّﺪس وﺗﻨﱠﺰﻩ(‬
‫‪) – (Remember the‬اذْﻛﺮ ﺧﱪ أَﻳـﱡﻮب( ‪) is Mansoob because it is Mudaaf Ilayhi in the following omitted but implied phrase:‬أﻳﻮب( ‪35 The word‬‬
‫َ‬ ‫ُ ْ َ َْ ْ َ‬
‫)‪incident of Ayyub‬‬
‫ﺸﻲء ‪:‬ﳌﺴﻪ ﺑﻴﺪﻩ ‪ :‬ﻧﺰل ﺑﻪ( ‪36‬‬ ‫ﺲ اﻟ ﱠ‬
‫س ‪ ،‬واﳌﻔﻌﻮل َﳑْﺴﻮس ‪ -‬ﻣ ﱠ‬ ‫ِ‬
‫َ َ‬ ‫ﺲ ‪َ ،‬ﻣ’ﺴﺎ وَﻣﺴﻴًﺴﺎ ‪ ،‬ﻓﻬﻮ ﻣﺎ ّ‬ ‫ﺲ ‪َ /‬ﻣ ﱠ‬ ‫ﺲ ‪ ،‬اْﻣَﺴ ْ‬ ‫ﺖ ‪ ،‬ﳝَ ّ‬ ‫ﺲ إﱃ َﻣﺴْﺴ ُ‬ ‫ﺲ‪/‬ﻣ ﱠ‬ ‫)‪) – (to touch‬ﻣ ﱠ‬
‫ﻀﺮ ‪ :‬ﻣﺎ ﻛﺎن ﻣﻦ ﺳﻮِء ﺣﺎل أَو ﻓﻘﺮ أَو ﺷﱢﺪة ﰲ ﺑﺪن )اﳌﻌﺠﻢ اﻟﻮﺳﻴﻂ( ‪37‬‬
‫)‪) – (Poverty, Hardship, Adversity‬اﻟ ﱡ ﱡ‬
‫ﺿﱟﺮ﴾ ]اﻷﻧﺒﻴﺎء ‪ ، [٨٤ :‬ﻓﻬﻮ ﳏﺘﻤﻞ ﻟﺜﻼﺛﺘﻬﺎ‪،‬‬ ‫ﻦ‬ ‫ﻀﱡﺮ‪ :‬ﺳﻮء اﳊﺎل‪ ،‬إﻣﺎ ﰲ ﻧﻔﺴﻪ ﻟﻘﻠّﺔ اﻟﻌﻠﻢ واﻟﻔﻀﻞ واﻟﻌّﻔﺔ‪ ،‬وإﻣﺎ ﰲ ﺑﺪﻧﻪ ﻟﻌﺪم ﺟﺎرﺣﺔ وﻧﻘﺺ‪ ،‬وإﻣﺎ ﰲ ﺣﺎﻟﺔ ﻇﺎﻫﺮة ﻣﻦ ﻗﻠّﺔ ﻣﺎل وﺟﺎﻩ‪ ،‬وﻗﻮﻟﻪ‪﴿ :‬ﻓََﻜَﺸْﻔﻨﺎ ﻣﺎ ﺑِِﻪ ِ‬
‫ﻣ‬ ‫اﻟ ﱡ‬
‫ْ ُ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ُ‬
‫)اﻟﺮاﻏﺐ(‬
‫ِ‬
‫ﺿّﺮاً َوﻻَ ﻧـَْﻔﻌﺎً )اﳌﺎﺋﺪة(( ‪(Harm) -‬‬ ‫ﻚ ﻟَُﻜْﻢ َ‬ ‫ﻀَﺮُر‪ ،‬اﻷََذى‪) .‬ﻗُْﻞ أَﺗَـْﻌﺒُُﺪوَن ِﻣْﻦ ُدوِن اﻟﻠﱠِﻪ َﻣﺎ ﻻَ َﳝْﻠ ُ‬ ‫ﻀﱡﺮ ‪ :-:‬اﻟ ﱠ‬
‫ﺿﱠﺮ(‪َ-: .‬ﻣﱠﺴﻪُ اﻟ ﱠ‬ ‫ﺿَﺮاٌر‪] .‬ض ر ر[‪) .‬ﻣﺼﺪر َ‬ ‫ﺿﱞﺮ ‪ -‬ﲨﻊ‪ :‬أَ ْ‬ ‫)َ‬
‫ﻀّﺮ ﲟﻌﻨﺎﻩ ‪.‬وﻗﺪ ورد‬ ‫ﺿﺮوراء‪ ،‬وﺿﺎروراء‪ ،‬وﻫﻮ ﺳﻮء اﳊﺎل‪ ،‬إِﻣﺎ ﰱ ﻧﻔﺴﻪ؛ ﻛﻘﻠّﺔ اﻟﻌﻠﻢ واﻟﻔﻀﻞ واﻟﻌّﻔﺔ‪ ،‬وإِﻣﺎ ﰱ ﺑﺪﻧﻪ‪ ،‬ﻛﻌﺪم ﺟﺎرﺣﺔ وﻧﻘﺺ‪ ،‬وإِﻣﺎ ﰱ ﺣﺎﻟﺔ ﻇﺎﻫﺮة ﻣﻦ ﻗﻠّﺔ ﻣﺎل وﺟﺎﻩ‪ .‬واﻟْﻤ ِ‬ ‫و‬ ‫ة‬
‫ر‬ ‫و‬‫ﺮ‬‫ﺿ‬ ‫و‬ ‫‪،‬‬ ‫ا‬
‫ﺮ‬‫’‬ ‫ﺿ‬
‫) ّ ًََ َ‬
‫و‬ ‫ا‬‫ر‬‫ﺮ‬ ‫ﺿ‬ ‫ﻩ‬‫ﺮ‬‫ﺿ‬
‫ُ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ُ ُ‬ ‫َُ َ َُ‬
‫ﰱ اﻟﻘﺮآن واﻟﻠﻐﺔ ﻋﻠﻰ وﺟﻮﻩ‪:‬‬
‫‪ .١‬ﲟﻌﲎ اﻟﺒﻼء واﻟﺸّﺪة‪} :‬واﻟﺼﺎﺑﺮﻳﻦ ِﰲ اﻟﺒﺄﺳﺂء واﻟﻀﺮاء{ ‪} ،‬اﻟﺬﻳﻦ ﻳُﻨِﻔُﻘﻮَن ِﰲ اﻟﱠﺴﱠﺮآِء واﻟﻀﺮآء{‬
‫ِ‬ ‫ِ‬
‫ﺿﱢﺮِﻩ{ ‪ ،‬أَى ﻣﺎ ﻗّﺪر ﻣﻦ اﻟﻔﻘﺮ‬ ‫ت ُ‬ ‫ﻀﱟﺮ َﻫْﻞ ُﻫﱠﻦ َﻛﺎﺷَﻔﺎ ُ‬ ‫ﻒ ﻟَﻪُ إِﻻﱠ ُﻫَﻮ{ ‪} ،‬إِْن أََراَدِﱐَ اﷲ ﺑِ ُ‬
‫ﻀﱟﺮ ﻓَﻼَ َﻛﺎﺷ َ‬ ‫ﻚ اﷲ ﺑِ ُ‬ ‫‪ .٢‬ﲟﻌﲎ اﻟﻔﻘﺮ واﻟﻔﺎﻗﺔ‪َ} :‬وإِن َﳝَْﺴْﺴ َ‬
‫ِ‬
‫ﺿﱠﺮآءَ َﻣﱠﺴْﺘـُﻬْﻢ{ ‪ ،‬أَراد ﺑﻪ ﻗﺤﻂ اﳌﻄﺮ‬ ‫‪ .٣‬ﲟﻌﲎ اﻟﻘﺤﻂ واﳉَْﺪب‪ ،‬وِﺿﻴﻖ اﳌﻌﻴﺸﺔ‪} :‬ﱠﻣﱠﺴْﺘـُﻬُﻢ اﻟﺒﺄﺳﺂء واﻟﻀﺮآء{ }ﱢﻣﻦ ﺑـَْﻌﺪ َ‬
‫‪ .٤‬ﲟﻌﲎ اﺧﺘﻼف اﻟّﺮﻳﺎح واﻷَﻣﻮاج وﺧﻮف اﳍﻼك‪َ} :‬وإَِذا َﻣﱠﺴُﻜُﻢ اﻟﻀﺮ ِﰲ اﻟﺒﺤﺮ{‬
‫ﺿﱟﺮ{ ‪ ،‬أَى ﻣﻦ ِﻋﻠﱠﺔ‪.‬‬ ‫ُ‬ ‫ﻦ‬ ‫ﻣ‬‫ﺲ اﻹﻧﺴﺎن اﻟﻀﺮ دﻋﺎﻧَﺎ ِﳉﻨﺒِِﻪ{ ‪ ،‬أَى اﻟﻌﻠﱠﺔ‪} ،‬ﻓََﻜَﺸْﻔﻨَﺎ ﻣﺎ ﺑِِﻪ ِ‬
‫َ‬ ‫ََ َ‬ ‫‪ .٥‬ﲟﻌﲎ اﳌﺮض واﻟﻮﺟﻊ واﻟﻌِﻠّﺔ‪َ} :‬وإَِذا َﻣ ﱠ‬
‫ٍ‬ ‫ِ‬
‫ﻚ ﻣﻦ َﺷْﻲء{ ‪ :‬ﻣﺎ ﻳﻨﻘﺼﻮﻧﻚ‬ ‫ﻀﱡﺮواْ اﷲ َﺷْﻴﺌﺎً{ أَى ﻟﻦ ﻳﻨﻘﺼﻮﻩ‪َ} ،‬وَﻣﺎ ﻳَ ُ‬
‫ﻀﱡﺮوﻧَ َ‬ ‫‪ .٦‬ﲟﻌﲎ ]ﻧﻘﺺ[ اﻟَﻘْﺪر واﳌﻨﺰﻟﺔ‪} :‬ﻟَﻦ ﻳَ ُ‬
‫ﺿّﺮاً أَْو أََراَد ﺑُِﻜْﻢ ﻧـَْﻔﻌﺎً{‬ ‫ﻢ‬ ‫ﻜ‬‫ُ‬ ‫ِ‬
‫ﺑ‬ ‫د‬ ‫ا‬‫ر‬ ‫َ‬
‫أ‬ ‫ن‬‫ْ‬ ‫ِ‬‫إ‬‫}‬ ‫‪،‬‬ ‫{‬ ‫‪ .٧‬ﲟﻌﲎ اِﻹﻳﺬاء وإِﻳﺼﺎل اﳌِﺤﻦ‪ ،‬ﰱ ﻣﻌﺎرﺿﺔ اﳌﻨﻔﻌﺔ واﻟﺮاﺣﺔ‪} :‬ﻳْﺪﻋﻮ ﻟَﻤﻦ ﺿﱡﺮﻩ أَﻗْـﺮب ِﻣﻦ ﻧـﱠْﻔﻌِ ِ‬
‫ﻪ‬
‫ََ ْ َ‬ ‫َ ُ َْ َُ َ ُ‬ ‫َ‬
‫ﻀﱡﺮُﻛْﻢ‬‫ﺼِﱪُواْ َوﺗَـﺘﱠـُﻘﻮاْ ﻻَ ﻳَ ُ‬‫ﻀﱡﺮوُﻛْﻢ إِﻻﱠ أًَذى{ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻗﻠّﺔ ﻣﺎ ﻳﻨﺎﳍﻢ ﻣﻦ ﺟﻬﺘﻬﻢ‪ ،‬وﺗﺄﻣﲔ ﻣﻦ ﺿﺮر ﻳﻠﺤﻘﻬﻢ‪ ،‬ﳓﻮ‪َ} :‬وإِن ﺗَ ْ‬ ‫‪ .٨‬ﲟﻌﲎ اﳉﻮع واﻟﻌُْﺮى‪} :‬ﻳﺎ أﻳﻬﺎ اﻟﻌﺰﻳﺰ َﻣﱠﺴﻨَﺎ َوأَْﻫﻠَﻨَﺎ اﻟﻀﺮ{ ‪ .‬وﻟﻪ ﻧﻈﺎﺋﺮ‪ .‬وﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻟَﻦ ﻳَ ُ‬
‫ب ِﻣﻦ ﻧـﱠْﻔﻌِِﻪ{ ‪ ،‬ﻓﺎﻷَول ﻳَﻌﲎ ﺑﻪ اﻟﻀّﺮ واﻟﻨﻔﻊ اﻟﻠﺬﻳﻦ ﺑﺎﻟﻘﺼﺪ واِﻹرادة؛ ﺗﻨﺒﻴًﻬﺎ أَﻧﱠﻪ ﻻ ﻳﻘﺼﺪ ﰱ ذﻟﻚ ﺿ’ﺮا وﻻ‬ ‫ﺿﱡﺮﻩُ أَﻗْـَﺮ ُ‬
‫ﻀﱡﺮﻩُ َوَﻣﺎ ﻻَ ﻳَﻨَﻔﻌُﻪُ{ إﱃ ﻗﻮﻟﻪ‪} :‬ﻳَْﺪﻋُﻮاْ ﻟََﻤْﻦ َ‬
‫ِ‬
‫َﻛْﻴُﺪُﻫْﻢ َﺷْﻴﺌﺎً ‪} .‬وﻗﻮﻟﻪ‪} :‬ﻳَْﺪﻋُﻮاْ ﻣﻦ ُدوِن اﷲ َﻣﺎ ﻻَ ﻳَ ُ‬
‫ﻧﻔًﻌﺎ ﻟﻜﻮﻧﻪ ﲨﺎًدا‪ .‬وﰱ اﻟﺜﺎﱐ ﻳﺮﻳﺪ ﻣﺎ ﻳﺘﻮﻟّﺪ ﻣﻦ اﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ وﻋﺒﺎدﺗﻪ‪ ،‬ﻻ ﻣﺎ ﻳﻜﻮن ﻣﻨﻪ ﺑﻘﺼﺪ‪.‬‬
‫ﻀّﺮ ﺑﺎﻟﻨﱠﻔﻊ‪ - (.‬ﺑﺼﺎﺋﺮ ذوي اﻟﺘﻤﻴﻴﺰ — اﻟﻔﲑوزآﺑﺎدى‬ ‫ِ‬ ‫ِ‬
‫ﻀﱠﺮاءُ ﺗُﻘﺎﺑَﻞ ﺑﺎﻟّﺴﺮاء واﻟﻨﱠﻌﻤﺎء‪ ،‬واﻟ َ‬‫واﻟ َ‬
‫‪38 The ‘Waw’ here is ‘Haaliyyah.’ It gives the meaning of ‘While.’ The meaning is: ‘While You, O Allah, are the Most Merciful of those‬‬
‫’!‪who show mercy and are merciful towards those in hardship and adversity‬‬

‫‪7‬‬
﴾‫ ﻟِْﻠَﻌﺎﺑِِﺪﻳَْﻦ‬43 ‫ َوِذْﻛَﺮى‬42 ‫ ِﻣْﻦ ِﻋْﻨِﺪﻧَﺎ‬41 ً‫ﺿﱟﺮ َوآﺗَـْﻴـﻨَﺎﻩُ أَْﻫﻠَﻪُ َوِﻣﺜْـﻠَُﻬْﻢ َﻣَﻌُﻬْﻢ َرْﲪَﺔ‬
19 18 17
ِ ِ 40
ُ ‫﴿ﻓَﺎْﺳﺘََﺠْﺒـﻨَﺎ ﻟَﻪُ ﻓََﻜَﺸْﻔﻨَﺎ َﻣﺎ ﺑِﻪ ﻣْﻦ‬
39
16 15

(٨٣ :‫)اﻷﻧﺒﻴﺎء‬

ِ
39 (‫ﻀﻰ ﺣﺎﺟﺘَﻪ‬ َ ‫ وﻗ‬،‫ ﻗَﺒَِﻞ ُدﻋﺎءَﻩ‬:‫ وﻟﻪ‬،‫ وﻣﻨﻪ‬،‫ اﺳﺘﺠﺎب اﷲُ ﻓﻼﻧًﺎ‬- ‫ب ﻟﻪ‬ ٌ ‫ واﳌﻔﻌﻮل ُﻣﺴﺘﺠﺎ‬، ‫ ﻓﻬﻮ ُﻣﺴﺘﺠﻴﺐ‬، ً‫ اﺳﺘﺠﺎﺑﺔ‬، ‫ﺐ‬ ْ ‫ اْﺳﺘَﺠ‬، ‫ب ﻟـ ﻳﺴﺘﺠﻴﺐ‬ َ ‫( – )اﺳﺘﺠﺎ‬to respond to; to hear and answer (a
prayer) and to grant (a request)). Is there a difference between the verbs (‫ب‬ َ َ ‫ﺎ‬ ‫ﺟ‬ َ
‫أ‬ ) – (to respond to) and (‫ب‬ َ ‫( – )اْﺳﺘََﺠﺎ‬to respond to)? The majority of
the linguists say there is no difference between the two and both mean ‘to respond to the request of supplicant (one praying) or to simply to
respond to someone.’ Allah says in Surah Al Baqarah: (‫ﺐ َدْﻋَﻮةَ اﻟﱠﺪاِع إِذَا َدَﻋﺎِن‬ ِ
ُ ‫( – )أُﺟﻴ‬I respond to one’s prayer when they call upon Me) and He says in
ِ
Surah Taha: (‫ﺖ َدْﻋَﻮﺗُُﻜَﻤﺎ‬ ْ َ‫( – )ﻗَﺎَل ﻗَْﺪ أُﺟﻴﺒ‬The prayer of the two of you is accepted (and answered to)). In Surah Al Anbiyaa He says:
(‫ﺿﱟﺮ‬ ‫ﻦ‬ ‫ﻣ‬ِ ‫( – )ﻓَﺎﺳﺘﺠﺒـﻨَﺎ ﻟَﻪ ﻓََﻜَﺸْﻔﻨَﺎ ﻣﺎ ﺑِِﻪ‬So We answered his prayer and removed his adversity).
ُ ْ َ ُ َْ َْ
‫ واْرﻓَِﻊ‬،‫ اْدعُ أُﺧﺮى‬:‫ﺖ‬ ِ ِ ِ ِ ‫ وداٍع َدﻋﺎ ﻳﺎ ﻣﻦ ُﳚﻴ‬.ُ‫ وﻗَْﺪ أَﺟﺎﺑﻪ إِﺟﺎﺑﺔً وإِﺟﺎﺑﺎ وﺟﻮاﺑﺎً وﺟﺎﺑﺔً واْﺳﺘَْﺠﻮﺑﻪ واْﺳﺘَﺠﺎﺑﻪ واْﺳﺘَﺠﺎب ﻟَﻪ‬،‫ أَﺟﺎﺑﻪ َﻋﻦ ﺳَﺆاﻟﻪ‬:‫ ﺗَـُﻘﻮُل‬،‫ رْﺟﻊ اﻟَْﻜَﻼِم‬:ُ‫واِﻹﺟﺎﺑﺔ‬
ُ ‫ ﻓُﻘﻠ‬.‫ﺐ‬ ُ ‫ ُﳎﻴ‬،‫ ﻋْﻨَﺪ ذاَك‬،‫ ﻓَـﻠَْﻢ ﻳَْﺴﺘَﺠْﺒﻪ‬... ،‫ﺐ إَﱃ اﻟﻨﱠَﺪى‬ُ َْ َ َ َ َ ََ َ ََ َ ً َ َ َ َ َ َ ُ ْ َ ُ َ
‫ب اﻟﻠﱠﻪُ دﻋﺎءَﻩ – ﻟﺴﺎن اﻟﻌﺮب‬ ِ ِ
َ ‫ اْﺳﺘَﺠﺎ‬:‫ ﻳـَُﻘﺎُل‬،‫ ﲟَْﻌًﲎ‬،ُ‫ واِﻹﺟﺎﺑﺔُ واﻻﺳﺘﺠﺎﺑﺔ‬.‫ﺐ‬ ِ َ ‫ ﻟََﻌﱠﻞ أَﺑﺎ اﳌِْﻐﻮاِر ِﻣْﻨ‬... ،ً‫ت َرﻓﻌﺔ‬
ُ ‫ﻚ ﻗَﺮﻳ‬ َ ‫ﺼﻮ‬
‫اﻟ ﱠ‬
‫ ﻟﻜﻦ ﻋّﱪ ﺑﻪ ﻋﻦ اﻹﺟﺎﺑﺔ ﻟﻘﻠﺔ اﻧﻔﻜﺎﻛﻬﺎ ﻣﻨﻬﺎ – ﻣﻔﺮدات أﻟﻔﺎظ اﻟﻘﺮآن ﻟﻠﺮاﻏﺐ اﻷﺻﻔﻬﺎﱐ‬،‫ وﺣﻘﻴﻘﺘﻬﺎ ﻫﻲ اﻟﺘﺤﺮي ﻟﻠﺠﻮاب واﻟﺘﻬﻴﺆ ﻟﻪ‬،‫ ﻫﻲ اﻹﺟﺎﺑﺔ‬:‫واﻻﺳﺘﺠﺎﺑﺔ ﻗﻴﻞ‬
‫ أْو ﻗَـْﻮٌل ﻳَُﺪﱡل َﻋﻠﻰ اِﻻْﺳﺘِْﻌﺪاِد‬،‫ب أﻧﱠﻪُ اﻹﻗْﺒﺎُل َﻋﻠﻰ اﳌﻨﺎِدي ﺑِﺎﻟُﻘُﺪوِم‬ َ ‫ب واْﺳﺘَﺠﺎ‬َ ‫ﺻُﻞ أﺟﺎ‬
ٍِ ِ ‫ واﺳﺘَﺠﺎب وأﺟﺎ‬،‫ إذا ُﻛْﻨﺖ أُِﺟﻴﺐ دْﻋﻮةَ اﻟّﺪاِﻋﻲ ﻓَـْﻠﻴِﺠﻴﺒﻮا أواِﻣِﺮي‬:‫﴿ﻓَـْﻠﻴﺴﺘَِﺠﻴﺒﻮا ِﱄ﴾ ﺗَـْﻔِﺮﻳﻊ ﻋﻠﻰ )أُِﺟﻴﺐ( أي‬: ‫وﻗَـﻮﻟُﻪ‬
ْ ‫ وأ‬.‫ب ﲟَْﻌًﲎ واﺣﺪ‬ َ َ ْ ُ ُ َ َ ُ ُ ْ ُ َ ٌ ُ َْ ُْ
ُ ِ ِ ‫ﻟِْﻠﺤﻀﻮِر َْﳓﻮ )ﻟَﺒﱠـﻴﻚ( ُﰒﱠ أُﻃْﻠِﻖ َﳎﺎزا ﻣْﺸﻬﻮرا ﻋﻠﻰ َْﲢِﻘﻴِﻖ ﻣﺎ ﻳﻄْﻠُﺒﻪ اﻟﻄّﺎﻟِﺐ؛ ِﻷﻧﱠﻪ ﻟَﻤﺎ ﻛﺎَن ﺑِﺘﺤِﻘﻴِﻘ‬
‫ب ﻧﺪاءَﻩُ – اﺑﻦ ﻋﺎﺷﻮر‬ ‫ﺎ‬ ‫ﺟ‬ ‫أ‬ ‫ﻪ‬‫ﱠ‬‫ﻧ‬
َ ُ ُ َُْ َ ْ ‫ﺄ‬ ‫ﻜ‬
َ ‫ﻓ‬
َ ‫ﻪ‬َ‫ﺘ‬َ‫ﻟ‬ ‫ﺄ‬ ‫ﺴ‬ ‫ﻣ‬ ‫ﻊ‬ ‫ﻄ‬
َ ‫ﻘ‬
ْ ‫ـ‬ ‫ﻳ‬ ‫ﻪ‬ َ ّ ُ ُ ُُ َ َ ًُ َ ً َ َ ْ َ ُ ُ
The second opinion is that some linguists say (‫ )أﺟﺎب‬simply means to respond to someone. The response can be an acceptance or rejection of
the person’s request. On the other hand (‫ )اﺳﺘﺠﺎب‬means to respond to someone request with acceptance only:
.‫ َوﺑِﺎﻟﱠﺮﱢد‬، ‫ب ﺑِﺎﻟَْﻘﺒُﻮِل‬ ِ ِِ ِ ِ ِ ِ ‫ أَﱠن ) اﺳﺘﺠﺎب ( أَﺧ ﱡ‬: ‫ وﻋﻠِﻲ ﺑِﻦ ِﻋﻴﺴﻰ اﻟﱠﺮﺑﻌِﻲ‬، ‫وﻋِﻦ اﻟَْﻔﱠﺮاِء‬
َ ‫ َو) أََﺟﺎ‬، ‫ب ( ﻳـَُﻘﺎُل ﻟَﻤْﻦ ﻗَﺒَِﻞ َﻣﺎ ُدﻋَﻲ إﻟَْﻴﻪ‬
َ ‫ ﻓَـﻴُـَﻘﺎُل ﻟَﻤْﻦ أََﺟﺎ‬،‫ب ( أََﻋﱡﻢ‬ َ ‫ ﻷَﱠن ) اْﺳﺘََﺠﺎ‬، ( ‫ب‬
َ ‫ﺺ ﻣْﻦ ) أََﺟﺎ‬ َ َ َ َْ ‫ََ ﱢ ْ َ َ ﱢ‬ ََ
(Further Reading: https://islamqa.info/ar/answers/322330/‫واﻻﺳﺘﺠﺎﺑﺔ‬-‫اﻻﺟﺎﺑﺔ‬-‫ﺑﲔ‬-‫)اﻟﻔﺮق‬
40 (،‫ ﻋﺮاﻩ‬،‫ أﻇﻬﺮﻩ وﺑﻴﻨﻪ‬،‫ رﻓﻊ ﻋﻨﻪ ﻣﺎ ﻳﻐﻄﱢﻴﻪ‬:‫ ﻛﺸﻒ ﻋﻦ اﻟﺸﻲء‬/‫ ﻛﺸﻒ اﻟﺸﻲء‬- ‫ﻜﺸﻮف – ﻟﻠﻤﺘﻌﱢﺪي‬
ّ ّ َ ّ َ َ ّ َ ْ ‫ واﳌﻔﻌﻮل َﻣ‬، ‫ ﻓﻬﻮ ﻛﺎِﺷﻒ‬، ‫ َﻛْﺸًﻔﺎ‬، ‫ﻒ ﻋﻦ ﻳَﻜِﺸﻒ‬ َ ‫ ﻛَﺸ‬/ ‫ﻒ ﻋﻠﻰ‬َ ‫ ﻛَﺸ‬/ ‫ﻒ‬
َ ‫( – )ﻛَﺸ‬to pull away, remove,
take off, throw open, lift, raise; to unveil). The implication here is that this adversity and hardship was like a cloth of Ayyub ‘Alayhis Salam,
covering him. When Allah answered his Du’aa, it was as if Allah lifted the cloth from him. Likewise, the quickness with which a cloth is lifted is
from a person is like how quickly the adversity and hardship was removed from Ayyub ‘Alayhis Salam after his Du’aa.
‫ – اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬.‫ﺿﺮاِر اﳌﺘََﻤﱢﻜﻨَِﺔ اﻟﱠِﱵ ﻳـُْﻌﺘﺎُد أﱠ¡ﺎ ﻻ ﺗَـُﺰوُل إّﻻ ﺑِﻄُﻮٍل ﺑِﺈزاﻟَِﺔ اﻟﻐِﻄﺎِء َﻋِﻦ اﻟﱠﺸْﻲِء ﰲ اﻟﱡﺴْﺮَﻋِﺔ‬ ْ ‫ض واﻷ‬ ِ ِ
ْ ‫ ُﺷﺒﱢـَﻬ‬.‫ ُﻣْﺴﺘَـْﻌَﻤٌﻞ ﰲ اﻹزاﻟَﺔ اﻟﱠﺴِﺮﻳَﻌﺔ‬:‫ﻒ‬
ِ ‫ﺖ إزاﻟَﺔُ اﻷْﻣﺮا‬ ُ ‫واﻟَﻜْﺸ‬
ُ
41 The word (‫ )رﲪﺔ‬is Mansoob because it is Maf’ool Li Ajlihi – Maf’ool due to the reason of the action (i.e., Maf’ool Li Ajlihi answers the question
ً
‘Why was this action done?’ and gives the meaning of ‘because.’). In other words, the meaning is “Allah responded to Ayyub’s Prayer, removed
his adversity, and granted him all his blessings back and more because of and for the reason of showing mercy to him.”
(‫ ﻫـ‬٧٥٦) ‫ اﻟﺪر اﳌﺼﻮن ﻟﻠﺴﻤﲔ اﳊﻠﱯ — اﻟﺴﻤﲔ اﳊﻠﱯ‬- .ً‫ َرِﲪْﻨﺎﻩ رﲪﺔ‬:‫ أ¡ﺎ ﻣﺼﺪٌر ﻟﻔﻌٍﻞ ﻣﻘﺪٍر أي‬:‫ واﻟﺜﺎﱐ‬.‫ أ¡ﺎ ﻣﻔﻌﻮٌل ﻣﻦ أﺟﻠِﻪ‬:‫ أﻇﻬﺮﳘﺎ‬،‫ ﻓﻴﻬﺎ وﺟﻬﺎن‬: {ً‫ }َرْﲪَﺔ‬:‫ﻗﻮﻟﻪ‬
‫ – اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬.‫ﺐ )َرْﲪَﺔً( َﻋﻠﻰ اﻟَْﻤْﻔﻌُﻮِل ِﻷْﺟﻠِِﻪ‬ َ‫ﺼ‬َ َ‫واﻧْـﺘ‬
42 The phrase (‫ﺪﻧﺎ‬ َِ ‫ )ِﻣﻦ ِﻋْﻨ‬is a Jar Majroor Phrase that functions as a Sifah (Adjective) for the word (ً‫)رْﲪﺔ‬. The Majroor (‫ )ِﻋْﻨِﺪﻧَﺎ‬is again Jar Majroor. The
ْ ََ
mercy is described as being ‘from Allah’ to allude to special meaning that this mercy is a special mercy because it is from Allah. Recall in the
previous Ayah that Ayyub ‘Alayhis Salam said to Allah “You are the most merciful of those who show mercy” – meaning that there are many
who show mercy, O Allah, but You are the most merciful of all of them and I specifically want Your Mercy. The adjectival phrase (‫)ﻣﻦ ﻋﻨﺪﻧﺎ‬
highlights the fact that this mercy from Allah is the special mercy that Ayyub was seeking and asking for. Hence, the status of this mercy is above
all other types of mercy from those who show mercy. Finally, the word (‫ )ِﻋْﻨَﺪ‬gives the deeper meaning of how this mercy is specifically from
Allah and close from Allah. If it was simply said (‫ )ِﻣﻨﱠﺎ‬it does not give the same depth of meaning.
(‫ ﻫـ‬٧٥٦) ‫ اﻟﺪر اﳌﺼﻮن ﻟﻠﺴﻤﲔ اﳊﻠﱯ — اﻟﺴﻤﲔ اﳊﻠﱯ‬- . «ً‫و }ﱢﻣْﻦ ِﻋﻨِﺪﻧَﺎ{ ﺻﻔﺔٌ ل »رﲪﺔ‬
ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِِ ِ ِ ِ ِِ ِ ِ ِ ِ
‫ – اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬.‫ﲔ‬ َ ‫ﺖ أْرَﺣُﻢ اﻟّﺮاﲪ‬َ ْ‫ب إْذ ﻗﺎَل وأﻧ‬ َ ‫ واﻟُْﻤﺮاُد َرْﲪَﺔً ﺑﺄﻳﱡﻮ‬.‫ُوﺻَﻔﺖ اﻟﱠﺮْﲪَﺔُ ﺑﺄﱠ¡ﺎ ﻣﻦ ﻋْﻨﺪ اﻟﻠﱠﻪ ﺗَـْﻨِﻮﻳًﻬﺎ ﺑَﺸﺄْ¡ﺎ ﺑﺬْﻛِﺮ اﻟﻌْﻨﺪﻳﱠﺔ اﻟّﺪاﻟﱠﺔ َﻋﻠﻰ اﻟُﻘْﺮب اﻟُْﻤﺮاد ﺑﻪ اﻟﺘﱠـْﻔﻀﻴُﻞ‬
43 (‫ﺖ ﻋﻠﻰ ﺣﺪوﺛِِﻪ‬ ٍ ْ‫ اِﺳﺘَﺤﻀﺮﻩ ﰲ ِذﻫﻨِِﻪ ﺑـﻌَﺪ ﻣﺮوِر وﻗ‬- ً‫ ذََﻛﺮ اﻷَﻣﺮ ِذْﻛﺮاً وِذْﻛﺮى وﺗَْﺬﻛﺎرا‬- ‫ ﻣﺼﺪر ذََﻛﺮ‬:‫( – )ِذْﻛﺮى‬The verb means: ‘To remember.’ The Masdar means: remembrance,
ُ َ ُ ْ َ ْ َُ َ ْ ْ َ َ َ َْ َ َ َ
recollection, memory. Ibn ‘Ashoor mentions ‘Dhikraa’ is a reminder for something that is likely to forgotten or neglected.). The plural form of
(‫ى‬ ِ ِ
َ ‫ )ذْﻛَﺮ‬is (‫ت‬
ٌ ‫)ذْﻛَﺮﻳﺎ‬. The word ‘Dhikraa’ is also functioning as Maf’ool Li Ajlihi. This last part of the Ayah can have two meanings:
(1). We answered Ayyub’s Du’aa, removed his adversity, and gave him even more blessings than before for two reasons: (A). A special mercy
from us towards him (B). A reminder to the rest of Our devoted worshippers that I hear their prayers and answer them. So let them be patient
like Ayyub was patient, so they are rewarded like Ayyub was rewarded in the Dunya and Aakhirah. Why did Allah mention ‘Worshipper’ specifically
and not all people? Because it is His worshippers who truly benefit from such stories and reminders and having faith in them and hoping for
his reward.
(2). To show mercy towards all of Our devoted worshippers by making a special mention and example of Ayyub out of all of them and to remind
all of them that I am generous and merciful towards them, and I do not forget them and their situation.
Muhammad Ibn Ka’b says: Any believer who is afflicted with a calamity should remember the story of Ayyub ‘Alayhis Salam and (s)he should say
to himself: Someone better than me (Ayyub ‘Alayhis Salam) was afflicted with an adversity worse than mine.
‫ – اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬.‫ِْﻢ‬²ِ ُ‫ أْي وﺗَـْﻨﺒِﻴًﻬﺎ ﻟِْﻠﻌﺎﺑِِﺪﻳَﻦ ﺑِﺄﱠن اﻟﻠﱠﻪَ ﻻ ﻳَْﱰُُك ِﻋﻨﺎﻳَـﺘَﻪ‬،‫ف َﻋﻠﻰ َرْﲪٍَﺔ ﻓَﻬﻮ َﻣْﻔﻌُﻮٌل ِﻷْﺟﻠِِﻪ‬ٌ ‫ وﻫﻮ َﻣْﻌﻄُﻮ‬.ُ‫ اﻟﺘﱠْﺬﻛِﲑُ ِﲟﺎ ﻫﻮ َﻣِﻈﻨﱠﺔُ أْن ﻳـُْﻨﺴﻰ أْو ﻳـُْﻐَﻔَﻞ َﻋْﻨﻪ‬:‫واﻟﱢﺬْﻛﺮى‬
‫ أﺑﻮ اﻟﺴﻌﻮد‬- ‫ب وِذْﻛِﺮﻧﺎ إﻳّﺎﻫﻢ ﺑِﺎﻹْﺣﺴﺎِن وَﻋَﺪِم ﻧِْﺴﻴﺎﻧِﻨﺎ َﳍﻢ‬ ِ ِ ِ ِِ ِ ِ ِ ِ ْ ‫ آَﺗَـْﻴﻨﺎﻩُ ﻣﺎ ذََﻛﺮ ﻟِﺮْﲪَﺘِﻨﺎ أﻳﱡﻮب وﺗَْﺬﻛِﺮةً ﻟِﻐَ ِْﲑِﻩ ِﻣﻦ اﻟﻌﺎﺑِِﺪﻳﻦ ﻟَﻴ‬:‫﴿رْﲪَﺔً ِﻣﻦ ِﻋْﻨِﺪﻧﺎ وِذْﻛﺮى ﻟِْﻠﻌﺎﺑِِﺪﻳﻦ﴾ أي‬
ُ ‫ أْو ﻟَﺮْﲪَﺘﻨﺎ اﻟﻌﺎﺑﺪﻳَﻦ اﻟﱠﺬﻳَﻦ ﻣﻦ ُﲨْﻠَﺘِﻬْﻢ أﻳﱡﻮ‬،‫ﺐ‬
َ ‫ﺻ ََﱪ ﻓَـﻴُﺜﺎﺑُﻮا َﻛﻤﺎ أُﺛﻴ‬
َ ‫ﺼﱪُوا َﻛﻤﺎ‬ َ َ َ َ َ َ َ ْ َ َ
(‫ ﻫـ‬٨٨٠) ‫ اﻟﻠﺒﺎب ﰲ ﻋﻠﻮم اﻟﻜﺘﺎب — اﺑﻦ ﻋﺎدل‬- .‫ ﻷ¡ﻢ اﳌﻨﺘﻔﻌﻮن ﺑﺬﻟﻚ‬،‫ وﺧﺺ اﻟﻌﺎﺑﺪﻳﻦ‬.‫ وﻳﺘﻌﻈﻮن ﻓﻴﻌﺘﱪون‬،‫ وﻫﻲ اﻟﻨﻌﻤﺔ ﻟﻜﻲ ﻳﺘﻔﻜﺮوا ﻓﻴﻪ ﺑﺎﻟﺬﻛﺮ‬،‫ ﻓﻌﻞ ﺑﻪ ﺗﻠﻚ اﻟﺮﲪﺔ‬:‫ »وذﻛﺮى ﻟِْﻠَﻌﺎﺑِِﺪﻳَﻦ« أي‬:‫ﻗﻮﻟﻪ‬
(‫ ﻫـ‬٤٦٨) ‫ اﻟﺒﺴﻴﻂ ﻟﻠﻮاﺣﺪي — اﻟﻮاﺣﺪي‬- ‫ وﻟﻴﻘﻞ إﻧﻪ ﻗﺪ أﺻﺎب ﻣﻦ ﻫﻮ ﺧﲑ ﻣﲏ أﻋﻈﻢ ﻣﻦ ﻫﺬا‬،‫ أﳝﺎ ﻣﺆﻣﻦ أﺻﺎﺑﻪ ﺑﻼءً ﻓﻠﻴﺬﻛﺮ ﻣﺎ أﺻﺎب أﻳﻮب‬:‫ﻗﺎل ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ‬

8
So (when he made this supplication), We answered for him (his prayer) and
15

so We (quickly) removed (that) which (was) with him from (the) adversity,
16

and We gave him (back) his family, and (another) like them with them (i.e.,
twice as many) – (We did this because to give him) a (special) mercy (that
17

was) from (close to) Us and (as) a reminder (and lesson) for the (devoted)
18 19

worshippers (of Mine that I do not neglect them and their sincere Du’aas,
even though My response may come after some time, so let them be patient
in adversity like Ayyub was patient).

9
 ‫ب ِﻓﻲ اﻟُْﻘْﺮآِن َواﻟ ﱡ‬
‫ﺴﻨﱠِﺔ‬ ‫)‪ - (٤‬ﺗَْﻜِﻤْﻴِﻠﱞﻲ‪ِ :‬ﻗ ﱠ‬
‫ﺼﺔُ أَﻳﱡـْﻮ َ‬

‫ﻳـَُﻘْﻮُل اﷲُ ﺗَـﺒَﺎَرَك َوﺗَـَﻌﺎَﱃ‪:‬‬

‫ﺐ ‪ 46‬وَﻋَﺬا ٍ‬
‫ﺼٍ‬‫ﲏ اﻟﱠﺸْﻴﻄُﺎُن ﺑِﻨُ ْ‬ ‫ﱐ َﻣﱠﺴ ِ‬ ‫َ‬ ‫ب‪ 44‬إِ‬
‫ب ‪﴾47‬‬ ‫﴿َواذُْﻛْﺮ َﻋْﺒَﺪﻧَﺎ أَﻳـﱡْﻮ َ‬
‫‪45‬‬
‫)ص‪(٤١ :‬‬
‫َ‬ ‫‪3‬‬
‫َ‬ ‫‪2‬‬
‫ْ‬ ‫ﱢ‬ ‫أ‬ ‫ﻪ‬
‫ُ‬ ‫ﺑ‬
‫ﱠ‬‫ر‬‫َ‬ ‫ى‬‫د‬‫َ‬ ‫ﺎ‬‫ﻧ‬
‫َ‬ ‫ذ‬
‫ْ‬
‫‪1‬‬

‫‪(And) Remember (O Muhammad the incident of) our worshipper Ayyub when‬‬
‫‪he called out to his Lord (in supplication such) that (he said,) “Surely I (am‬‬
‫‪Your worshipper who) Shaytan (has) touched (and afflicted) me with fatigue‬‬ ‫‪1‬‬

‫”‪(and sickness in my body) and pain (and suffering in my family and wealth) .‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪44‬‬ ‫‪) in this Ayah is Badal‬أﻳﻮب( ‪The word‬‬

‫‪45‬‬ ‫‪) is Mudaaf Ilayhi and in‬ﻧﺎدى( ‪) in this Ayah is also Badal and is in the place of Nasb. It also functions as Mudaaf. The word‬إذ( ‪The word‬‬
‫‪the place of Jar.‬‬
‫ﺼﺐ‪ ،‬ﻳـﻨﺼﺐ‪ ،‬ﻧﺼﺒﺎ وﻧﺼﺒﺎ( ‪) is one of the Masdars from the verb‬ﻧﺼﺐ( ‪46 The word‬‬ ‫ِ‬
‫ُْ ٌ‬ ‫‪) – (To tire; be fatigued). The meaning in this Ayah is fatigue,‬ﻧَ َ َْ َ ُ َ َ ً ُ ْ ً‬
‫‪weakness, and sickness in body.‬‬
‫ﺼﺐ اﻟﻌﺎﻣُﻞ ‪:‬أْﻋﻴَﺎ وﺗَﻌِﺐ‬ ‫ﺼﺐ ‪ -‬ﻧ ِ‬ ‫ﺼﺐ ﰲ ﻳﻨﺼﺐ ‪ ،‬ﻧَﺼﺒﺎ ‪ ،‬ﻓﻬﻮ ﻧﺎِﺻﺐ وﻧَ ِ‬
‫ًَ‬ ‫ﺐ‪/‬ﻧ َ َ َ‬
‫ِ‬
‫ﻧﺼ َ‬
‫ِ‬
‫ﺼﺐ( وذﻟﻚ ﻣﺜﻞ‪ُ :‬ﲞٍْﻞ وَﲞٍَﻞ ‪ -‬ﻣﻔﺮدات أﻟﻔﺎظ اﻟﻘﺮآن — اﻟﺮاﻏﺐ اﻷﺻﻔﻬﺎﱐ‬ ‫ٍ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬
‫ﺼﺐ َوَﻋﺬاب﴾ ]ص ‪ [٤١ :‬و )ﻧَ َ‬ ‫ﺐ‪ ،‬وﻗﺮئ‪﴿ :‬ﺑﻨُ ْ‬ ‫ﺐ‪ :‬اﻟﺘﱠـَﻌ ُ‬
‫ﺼُ‬‫ﺐ واﻟﻨﱠ َ‬
‫ﺼُ‬‫واﻟﻨﱡ ْ‬
‫ﺼﻠَﺐ ‪ -‬ﻣﻌﺎﱐ اﻟﻘﺮآن ﻟﻠﻔﺮاء‬
‫ﺼْﻠﺐ واﻟ ﱠ‬ ‫ﺐ ﲟﻨﺰﻟﺔ اﳊُْﺰن واﳊََﺰن‪ ،‬واﻟﻌُْﺪِم واﻟَﻌَﺪِم‪ ،‬واﻟﱡﺮْﺷﺪ واﻟَﺮَﺷﺪ‪ ،‬واﻟ ﱡ‬ ‫واﻟﻨﱡ ْ ُ َ ُ‬
‫ﺼ‬ ‫ﱠ‬‫ﻨ‬‫ﻟ‬ ‫ا‬
‫و‬ ‫ﺐ‬‫ﺼ‬
‫ب‪ :‬ﺑَِﻔْﺘِﺤِﻬﻤﺎ‪ .‬وَﻫْﻞ ﺑَـْﻴـﻨَـُﻬﻤﺎ ﻓَـْﺮٌق؟ ﻓِﻴِﻪ ﻗَـْﻮﻻِن‪ .‬أَﺣُﺪُﳘﺎ‪ :‬أﱠ|ُﻤﺎ َﺳﻮاءٌ‪ .‬ﻗﺎَل اﻟَﻔّﺮاءُ‪ُ :‬ﳘﺎ ﻛﺎﻟﱡﺮْﺷِﺪ واﻟﱠﺮْﺷِﺪ‪ ،‬واﻟَﻌَﺪِم‬ ‫ﺼﺎِد؛ وﻗَـَﺮأ اﳊََﺴُﻦ‪ ،‬واﺑُْﻦ أِﰊ َﻋْﺒـﻠَﺔَ‪ ،‬واﺑُْﻦ اﻟﱠﺴَﻤْﻴـَﻔِﻊ‪ ،‬واﳉَْﺤَﺪِر ﱡ‬
‫ي‪ ،‬وﻳَـْﻌُﻘﻮ ُ‬
‫ِ‬ ‫ِ‬
‫ﻀﱢﻢ اﻟﻨﱡﻮن وُﺳُﻜﻮن اﻟ ّ‬ ‫ﺐ﴾ ﻗَـَﺮأ اﻷْﻛﺜَـُﺮوَن ﺑِ َ‬ ‫ﺼٍ‬ ‫ﻗَـْﻮﻟُﻪُ ﺗَﻌﺎﱃ‪﴿ :‬ﺑِﻨُ ْ‬
‫ﺼﺎِد‪ :‬اﻟﱠﺸﱡﺮ‪ ،‬وﺑِﺘَْﺤِﺮﻳِﻜﻬﺎ‪ :‬اﻹْﻋﻴﺎءُ‪ ،‬ﻗﺎﻟَﻪُ أﺑُﻮ ﻋُﺒَـْﻴَﺪةَ‪ – .‬زاد اﳌﺴﲑ ﻻﺑﻦ اﳉﻮزي‬ ‫ﻀﱡﺮ اﻟﱠِﺬي أﺻﺎﺑﻪ‪ .‬واﻟﺜّﺎِﱐ‪ :‬أﱠن اﻟﻨﱠﺼﺐ ﺑِﺘﺴ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ّ‬ ‫ﻟ‬ ‫ا‬ ‫ِ‬
‫ﲔ‬ ‫ﻜ‬ ‫ْ َ َْ‬ ‫َُ‬ ‫ﱡ‬ ‫ﻟ‬ ‫ا‬ ‫‪:‬‬ ‫ِ‬
‫ﺐ‬ ‫ﺼ‬ ‫ﱠ‬
‫ﻨ‬ ‫ﻟ‬ ‫ﺎ‬‫ِ‬‫ﺑ‬ ‫د‬ ‫ا‬
‫ﺮ‬
‫َُ ﱢ ُ َ ُ ُ ْ‬‫ﳌ‬ ‫ا‬
‫و‬ ‫‪:‬‬ ‫ن‬‫و‬‫ﺮ‬ ‫ﺴ‬ ‫ﻔ‬ ‫ﳌ‬ ‫ا‬ ‫ل‬
‫َ‬ ‫ﺎ‬ ‫ﻗ‬ ‫‪.‬‬ ‫ج‬‫ﺎ‬
‫ّ ُ‬‫ﺟ‬‫ﺰ‬
‫ﱠ‬ ‫ﻟ‬ ‫ا‬
‫و‬ ‫‪،‬‬ ‫ﺔ‬ ‫ﺒ‬ ‫ﻴ‬ ‫ـ‬ ‫ﺘ‬
‫ْ ُ َُ َْ َ‬‫ـ‬ ‫ﻗ‬ ‫ﻦ‬ ‫ﺑ‬ ‫ا‬ ‫ل‬
‫َ‬ ‫ﺎ‬ ‫ﻗ‬ ‫ﻚ‬
‫َ‬ ‫ﻟ‬ ‫ﺬ‬
‫َ‬ ‫ﻛ‬
‫َ‬ ‫و‬ ‫؛‬ ‫ن‬ ‫واﻟﻌُْﺪِم‪ ،‬واﳊََﺰن وا ُْ‬
‫ﺰ‬ ‫ﳊ‬

‫‪47‬‬ ‫‪The meaning here is pain and suffering in family and wealth.‬‬
‫وِﰲ اﳌﺮاِد ﺑِﺎﻟﻌﺬاِب ﻗَـﻮﻻِن‪ .‬أﺣُﺪُﳘﺎ‪ :‬أﻧﱠﻪ اﻟﻌﺬا ِ‬
‫ب َﺟَﺴَﺪﻩُ‪ .‬واﻟﺜّﺎِﱐ‪ :‬أﻧﱠﻪُ أَﺧَﺬ ﻣﺎﻟَﻪُ وَوﻟََﺪﻩُ – زاد اﳌﺴﲑ ﻻﺑﻦ اﳉﻮزي‬ ‫ب اﻟﱠﺬي أﺻﺎ َ‬ ‫ُ َ ُ‬ ‫َ‬ ‫ْ‬ ‫َ ُ َ‬
‫‪Why did Ayyub ‘Alayhis Salam say that ‘Shaytan touched him with fatigue and suffering?’ Scholars give a number of reasons:‬‬
‫ﺐ ﺑَِﻜﺜْـَﺮِة‬ ‫ِ‬ ‫ِ ِِ ِ‬ ‫ﺐ‪﴿ .‬وﻋﺬاٍب﴾ أٍَﱂ وﻫﻲ ِﺣﻜﺎﻳﺔٌ ﻟَِﻜﻼِﻣِﻪ اﻟﱠِﺬي ﻧﺎداﻩ ﺑِِﻪ وﻟَﻮﻻ ﻫﻲ ﻟَﻘﺎَل‪ :‬إﻧﱠﻪ ﻣﱠﺴﻪ‪ ،‬واﻹﺳﻨﺎد إﱃ ) اﻟﱠﺸﻴﻄﺎِن ( إﻣﺎ ِﻷﱠن اﻟﻠﱠﻪ ﻣﱠﺴﻪ ﺑَِﺬﻟِ ِ‬
‫ﻚ ﻟﻤﺎ ﻓَـَﻌَﻞ ﺑَﻮْﺳَﻮَﺳﺘﻪ َﻛﻤﺎ ﻗﻴَﻞ‪ :‬إﻧﱠﻪُ أُْﻋﺠ َ‬ ‫ََ ُ َ‬ ‫ّ‬ ‫ْ‬ ‫ْ ُ‬ ‫َُ ُ‬ ‫ُ ْ‬ ‫َ‬ ‫ﺐ﴾ ﺑِﺘَـَﻌ ٍ َ َ‬ ‫ﺼٍ‬‫﴿اﻟﱠﺸْﻴﻄﺎُن ﺑِﻨُ ْ‬
‫ﻀﻮﻩُ وأْﺧَﺮُﺟﻮﻩُ ِﻣﻦ‬ ‫ِِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻚ ﻛﺎﻓٍﺮ ﻓَﺪاَﻫﻨَﻪُ وَﱂْ ﻳـَْﻐُﺰﻩُ‪ ،‬أْو ﻟﺴﺆاﻟِﻪ اْﻣﺘِﺤﺎﻧًﺎ ﻟ َ ِ‬ ‫ِ‬
‫ﺖ ﻣﻮاِﺷﻴِﻪ ﰲ ﻧﺎِﺣﻴِﺔ ﻣﻠ ٍ‬ ‫ِ‬ ‫ِِ‬
‫س إﱃ أﺗْﺒﺎﻋﻪ َﺣّﱴ َرﻓَ ُ‬ ‫ﺼْﱪﻩ ﻓَـﻴَُﻜﻮُن اْﻋﱰاﻓًﺎ ﺑﺎﻟﺬﻧْﺐ أْو ُﻣﺮاﻋﺎًة ﻟْﻸَدب‪ ،‬أْو ﻷﻧﱠﻪُ وْﺳَﻮ َ‬ ‫ُ‬ ‫َ َ‬ ‫ﻣﺎﻟﻪ أِو اْﺳﺘَﻐﺎﺛَﻪُ َﻣﻈْﻠُﻮٌم ﻓَـﻠَْﻢ ﻳُﻐﺜْﻪُ‪ ،‬أْو ﻛﺎﻧَ ْ َ‬
‫س إﻟَْﻴِﻪ ﰲ َﻣَﺮِﺿِﻪ ِﻣﻦ ِﻋﻈَِﻢ اﻟﺒَﻼِء واﻟُﻘﻨُﻮِط ِﻣَﻦ اﻟﱠﺮْﲪَِﺔ وﻳـُْﻐِﺮﻳِﻪ َﻋﻠﻰ اﳉََﺰِع‪ - ،‬ﺗﻔﺴﲑ اﻟﺒﻴﻀﺎوي — اﻟﺒﻴﻀﺎوي‬ ‫ِ‬
‫ﺼﺐ واﻟَﻌﺬاب ﻣﺎ ﻛﺎَن ﻳـَُﻮْﺳِﻮ ُ‬
‫ِدﻳﺎِرِﻫْﻢ‪ ،‬أْو ِﻷﱠن اﳌﺮاَد ﺑِﺎﻟﻨﱡ ْ ِ‬
‫ُ‬
‫‪Scholars have two interpretations regarding the last portion of this Ayah:‬‬
‫‪(1). Allah tested Ayyub ‘Alayhis Salam through Shaytan and Ayyub ‘Alayhis Salam attributed the fatigue and pain to Shaytan knowing that‬‬
‫‪he is means through which he is being tested.‬‬
‫‪(2). Allah tested Ayyub ‘Alayhis Salam with fatigue, sickness, and pain and in this state of weakness, Shaytan touched him with evil whispers‬‬
‫‪and bad thoughts about His Lord.‬‬
‫ِ ِ ِ‬ ‫ِ‬ ‫ِِ ِ‬ ‫ﺲ أﻳﱡﻮ ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻀﱢﺮ‪،‬‬ ‫ﺲ إﱃ اﻟ ﱡ‬ ‫ﻀﱡﺮ؛ ﻓَﺄْﺳﻨََﺪ اﳌ ﱠ‬
‫َِ‬
‫ﲏ اﻟ ﱡ‬ ‫ِ‬
‫ب‪ ،‬ﻓَﻔﻲ ُﺳﻮَرة اﻷﻧْﺒﻴﺎء أﱢﱐ َﻣﱠﺴ َ‬ ‫ب ُﳘﺎ اﳌﺎّﺳﺎن أﻳﱡﻮ َ‬ ‫ﺐ واﻟَﻌﺬا َ‬ ‫ﺼَ‬ ‫ب ‪Ò‬ﻤﺎ‪ ،‬أْي‪ :‬أﺻﺎﺑَﻪُ ‪Ò‬ﻤﺎ َﺣﻘﻴَﻘﺔً َﻣَﻊ أﱠن اﻟﻨﱡ ْ‬ ‫ﺐ واﻟَﻌﺬاب إﱃ اﻟﱠﺸْﻴﻄﺎن أﱠن اﻟﱠﺸْﻴﻄﺎَن َﻣ ﱠ َ‬ ‫ﺼِ‬‫ﺲ ﺑِﺎﻟﻨﱡ ْ‬ ‫وﻇﺎﻫُﺮ إْﺳﻨﺎد اﳌ ﱢ‬
‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺐ‬‫ﺼُ‬ ‫ﺲ اﻟﻨﱡ ْ‬ ‫ﺼﺐ واﻟَﻌﺬاب إﱃ اﻟﱠﺸْﻴﻄﺎن‪ ،‬ﻓَﺈﱠن اﻟﱠﺸْﻴﻄﺎَن ﻻ ﺗَﺄْﺛَﲑ ﻟَﻪُ ﰲ ﺑَﲏ آَدَم ﺑﻐَْﲑ اﻟَﻮْﺳَﻮَﺳﺔ َﻛﻤﺎ ﻫﻮ ُﻣَﻘﱠﺮٌر ﻣﻦ ُﻣَﻜﱠﺮر آﻳﺎت اﻟُﻘْﺮآن وﻟَْﻴ َ‬ ‫ﺲ ﺑﺎﻟﻨﱡ ْ‬ ‫ت أﻓْﻬﺎُم اﳌَﻔﱢﺴﺮﻳَﻦ ﰲ َﻣْﻌﲎ إْﺳﻨﺎد اﳌ ﱢ‬ ‫ب‪ .‬وﺗَـَﺮﱠدَد ْ‬ ‫ﺐ واﻟَﻌﺬا ُ‬ ‫ﺼُ‬ ‫ﻀﱡﺮ ﻫﻮ اﻟﻨﱡ ْ‬ ‫واﻟ ﱡ‬
‫ﺿَﺮﺑَُﻪ‬ ‫‪:‬‬ ‫ﻞ‬ ‫ﺜ‬
‫ْ‬ ‫ﺐ ﻋﻠﻰ أﱠ‪Ö‬ﺎ ﺑﺎء اﻟﺘﱠـﻌِﺪﻳِﺔ ﻟِﺘَـﻌِﺪﻳِﺔ ﻓِﻌِﻞ ﻣﱠﺴِﲏ‪ ،‬أو ﺑﺎء اﻵﻟَِﺔ ِ‬
‫ﻣ‬ ‫ٍ‬ ‫ﺼ‬ ‫ﻨ‬‫ِ‬
‫ﺑ‬ ‫ِ‬
‫ﻪ‬ ‫واﻟﻌﺬاب ِﻣﻦ اﻟﻮﺳﻮﺳِﺔ وﻻ ِﻣﻦ آﺛﺎِرﻫﺎ‪ .‬وﺗَﺄﱠوﻟُﻮا َُذﻟِﻚ ﻋﻠﻰ أﻗْﻮاٍل ﺗَـﺘﺠﺎوزَ اﻟﻌﺸﺮَة وﰲ أْﻛﺜِﺮﻫﺎ َﲰﺎﺟﺔٌ وُﻛﻠﱡﻬﺎ ﻣﺒِﲏ ﻋﻠﻰ َﲪﻠِِﻬﻢ اﻟﺒﺎء ﰲ ﻗَـﻮﻟِ‬
‫ُ َ‬ ‫ُ ْ َ ْ َ ْ َ َ ْ ُ‬ ‫َْ ﱞ َ ْ ُ َ ْ ُ ْ َ‬ ‫َ‬ ‫َ‬ ‫َ َُ َ ََ‬ ‫َ َ‬ ‫َ ُ َ َ َْ َ‬
‫ِ‬ ‫ﺐ واﻟﻌﺬاِب ﻣﺴﺒﱢﺒ ِ ِ‬ ‫ِِ‬ ‫ِِ‬ ‫ِ‬
‫ﺐ‬‫ﺼٌ‬ ‫ﺲ اﻟﱠﺸْﻴﻄﺎن إﻳّﺎﻩُ‪ ،‬أْي‪َ :‬ﻣﱠﺴِﲏ ﺑَِﻮْﺳﻮاٍس َﺳﺒَﺒُﻪُ ﻧُ ْ‬ ‫ﲔ ﻟَﻤ ﱢ‬ ‫ُ َ َْ‬ ‫ﺼِ َ‬ ‫ب إﱃ َﻣْﻌﲎ اﳌَْﻔﻌُﻮِل اﻟﺜّﺎِﱐ ﻣﻦ ﺑﺎِب أْﻋﻄﻰ‪ .‬واﻟَﻮْﺟﻪُ ﻋْﻨﺪي‪ :‬أْن ُْﲢَﻤَﻞ اﻟﺒﺎءُ َﻋﻠﻰ َﻣْﻌﲎ اﻟﱠﺴﺒَﺒِﻴﱠﺔ ﲜَْﻌِﻞ اﻟﻨﱡ ْ‬ ‫ﺐ واﻟَﻌﺬا ُ‬ ‫ﺼُ‬ ‫ﺑِﺎﻟَﻌﺼﺎ‪ ،‬أْو ﻳـُﺌَـﱠﻮُل اﻟﻨﱡ ْ‬
‫ِ‬ ‫ﻚ اﻟَﻌﺬاِب ﻟِﻴُـْﻠِﻘﻲ ﰲ ﻧـَْﻔ ِ‬ ‫ِِ‬ ‫ِ‬
‫ﻚ‪ .‬أْو ُْﲢَﻤُﻞ اﻟﺒﺎءُ َﻋﻠﻰ‬ ‫ب ُﺳﻮءَ اﻟﻈﱠﱢﻦ ﺑِﺎﻟﻠﱠِﻪ أِو اﻟﱡﺴْﺨَﻂ ِﻣﻦ َذﻟ َ‬ ‫ﺲ أﻳﱡﻮ َ‬ ‫َ‬ ‫ﺐ واﻟَﻌﺬاِب ِﻋْﻨَﺪﻩُ وﻳـُْﻠﻘﻲ إﻟَْﻴِﻪ أﻧﱠﻪُ َﱂْ ﻳَُﻜْﻦ ُﻣْﺴﺘَِﺤ’ﻘﺎ ﻟَﺬﻟ َ‬ ‫ﺼِ‬ ‫ِ‬
‫ب ﺑِﺘَـْﻌﻈﻴِﻢ اﻟﻨﱡ ْ‬
‫س إﱃ أﻳﱡﻮ َ‬ ‫ب‪ ،‬ﻓََﺠَﻌَﻞ اﻟﱠﺸْﻴﻄﺎُن ﻳـَُﻮْﺳِﻮ ُ‬ ‫وَﻋﺬا ٌ‬
‫ِ‬‫ِ‬
‫ب َﻋْﻨﻪُ ﺑِﺄﱠ‪ُÖ‬ﻤﺎ ﺻﺎرا َﻣْﺪَﺧًﻼ ﻟﻠﱠﺸْﻴﻄﺎِن إﱃ ﻧـَْﻔِﺴِﻪ‬ ‫ا‬‫ﺬ‬ ‫ﻌ‬ ‫ﻟ‬‫ا‬‫و‬ ‫ﺐ‬ ‫ﺼ‬ ‫ﱡ‬
‫ﻨ‬‫ﻟ‬‫ا‬ ‫ﻊ‬ ‫ِ‬
‫ﻓ‬‫ر‬ ‫و‬ ‫ﻒ اﻟﻠﱠِﻪ ﺑِِ‬
‫ﻪ‬ ‫ِ‬ ‫ﻄ‬ ‫ﻟ‬ ‫ِ‬
‫ﺐ‬ ‫ﻠ‬‫ﻃ‬ ‫ﻦ‬ ‫ﻋ‬ ‫ﺔ‬ ‫ﻔ‬‫ﻴ‬ ‫ِ‬
‫ﻄ‬ ‫ﻟ‬ ‫ﺔ‬ ‫ﻳ‬‫ﺎ‬‫ﻨ‬‫ِ‬
‫ﻛ‬ ‫ب‬‫ٍ‬ ‫ا‬‫ﺬ‬ ‫ﻋ‬‫و‬ ‫ﺐ‬‫ٍ‬ ‫ﺼ‬ ‫ﻨ‬‫ِ‬
‫ﺑ‬ ‫ن‬‫ﺎ‬‫ﻄ‬ ‫ﻴ‬‫ﺸ‬ ‫ﻟ‬‫ا‬ ‫ﲏ‬‫ِ‬ ‫ﺴ‬ ‫ﻣ‬ ‫ﱐ‬ ‫أ‬ ‫ب‬ ‫ﻮ‬ ‫ﻳ‬ ‫أ‬ ‫ل‬‫ِ‬‫ﻮ‬ ‫ـ‬‫ﻗ‬ ‫ﻲ‬ ‫ﻔ‬ ‫ﻓ‬ ‫‪،‬‬ ‫ٍ‬
‫ب‬ ‫ا‬‫ﺬ‬ ‫ﻋ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َُ ْ ُ َ ُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ٌَ َ ٌ َ ْ‬ ‫َ‬ ‫َ َﱠَ ْ ُ ُْ َ‬ ‫ﱠ‬ ‫ﱢ‬ ‫ﱡ‬ ‫َ َْ‬ ‫اﳌُﺼﺎَﺣَ ْ َ ﱠ َ ْ َ َ ُ َ ُ ﱟ َ‬
‫و‬ ‫ﺮ‬‫ﻀ‬ ‫ﻟ‬ ‫ﺔ‬ ‫ﺒ‬ ‫ﺣ‬ ‫ﺎ‬‫ﺼ‬ ‫ﻣ‬ ‫ﺔ‬ ‫ﺳ‬ ‫ﻮ‬‫ﺳ‬ ‫ﻮ‬ ‫ﺑ‬ ‫ﲏ‬ ‫ﺴ‬ ‫ﻣ‬ ‫‪:‬‬‫ي‬ ‫أ‬ ‫‪،‬‬‫ﺔ‬ ‫ﺒ‬
‫ِ‬
‫ﻚ – اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬ ‫ﺼَﻤِﺔ ِﻣﻦ َذﻟ َ‬ ‫ﻓَﻄَﻠَ ِ‬
‫ﺐ اﻟﻌ ْ‬ ‫ُ‬

‫‪10‬‬
 ‫‪49 ِ ِ ِ 48‬‬
‫ﻚ َﻫَﺬا ُﻣْﻐﺘََﺴٌﻞ ﺑَﺎِرٌد َوَﺷَﺮا ٌ‬
‫ب ‪﴾51‬‬ ‫‪50‬‬
‫)ص‪(٤٢ :‬‬ ‫‪7‬‬
‫ﺾ ﺑﺮْﺟﻠ َ‬ ‫﴿اْرُﻛ ْ‬‫‪6‬‬ ‫‪5‬‬ ‫‪4‬‬

‫‪(So, We responded to his supplication and commanded him,) “Stomp (on‬‬

‫‪the earth) with your leg .” (When he did as he was commanded, cool water‬‬
‫‪4‬‬ ‫‪5‬‬

‫)‪miraculously gushed forth from where he struck the earth. Then we said,‬‬
‫‪“This (is) cool (water to) wash (with) and (cool water to) drink (from . It will‬‬ ‫‪6‬‬ ‫‪7‬‬

‫)”‪heal you from your sickness.‬‬

‫﴿ووَﻫْﺒـﻨَﺎ ﻟَﻪُ أَْﻫﻠَﻪُ وِﻣﺜْـﻠَﻬﻢ ﻣﻌﻬﻢ رْﲪَﺔً ﱢﻣﻨﱠﺎ وِذْﻛﺮى ِﻷُوِﱄ اْﻷَﻟْﺒﺎ ِ‬
‫ب ‪﴾52‬‬
‫)ص‪(٤٣ :‬‬
‫َ‬ ‫‪8‬‬
‫َ َ‬ ‫َ ُ ْ ََُ ْ َ‬ ‫ََ‬
‫‪(After he washed and drank from it, We restored Our blessings on him) and‬‬
‫‪We gifted to him (back) his family and like them with them (i.e., doubled‬‬
‫‪them or more). (We did as this a mercy from us (towards him) and (We also‬‬
‫‪did this as) a reminder (and lesson) for the possessors of intelligence (and‬‬ ‫‪8‬‬

‫‪insight that if they are patient through adversity by continuing to worship‬‬

‫‪Us, Our Help and Mercy will come to them sooner or later).‬‬

‫ِ‬
‫ﻚ اﻟﺮﺟﻞ )اﳉﻮﻫﺮي((‬ ‫ﺾ‪ :‬ﲢﺮﻳ ُ‬ ‫ﺾ‪ :‬ﺿﺮب ﺑِﺮْﺟﻠﻪ ‪ -‬اﻟَﺮْﻛ ُ‬ ‫ﻀﺎ ‪َ -‬رَﻛ َ‬ ‫ﺾ ﻣﻦ ﻳَﺮُﻛﺾ ‪َ ،‬رْﻛ ً‬ ‫ﺾ ‪ /‬رَﻛ َ‬ ‫)‪) – (To strike the earth with one’s foot; stomp; to move one’s leg‬رَﻛ َ‬
‫‪48‬‬

‫ِ ِ ِِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬

‫ض ﺑِﺎﻟﱠﺮْﺟِﻞ‬ ‫ب ﰲ اﻷْر ِ‬ ‫ُْ‬ ‫ﺮ‬ ‫ﻀ‬
‫ﱠ‬ ‫ﻟ‬‫ا‬ ‫‪:‬‬‫ﺾ‬‫ﻚ إﻳﺬاٌن ﺑِﺄﱠن َﻫﺬا اْﺳﺘﺠﺎﺑَﺔٌ ﻟُﺪﻋﺎﺋﻪ‪ .‬و ﱠْ ُ‬
‫ﻛ‬ ‫ﺮ‬‫ﻟ‬ ‫ا‬ ‫ﻚ‪ ،‬وَذﻟ َ‬ ‫ﺾ ﺑِِﺮْﺟﻠ َ‬‫ﻚ إَﱁْ؛ َﻣُﻘﻮﻟَﺔٌ ﻟَﻘْﻮٍل َْﳏُﺬوف‪ ،‬أْي‪ :‬ﻗُـْﻠﻨﺎ ﻟَﻪُ اْرُﻛ ْ‬ ‫ﺾ ﺑِِﺮْﺟﻠ َ‬ ‫وُﲨْﻠَﺔُ اْرُﻛ ْ‬
‫ﺨﺬ إِﱃ اﻟﻘﺪم واﳉﻤﻊ ‪ :‬أَرﺟﻞ( ‪49‬‬ ‫‪) – (Leg).‬اﻟﱢﺮﺟﻞ ‪ :‬ﻣﻦ أَﺻﻞ اﻟَﻔ ِ‬
‫ٌُْ‬ ‫ُْ‬
‫ﻚ اﺳﺘِﺠﺎﺑﺔً ﰲ ﺳﻮرِة اﻷﻧْﺒِﻴﺎِء إْذ ﻗﺎَل ﴿ﻓﺎﺳﺘَﺠﺒﻨﺎ ﻟَﻪ ﻓََﻜَﺸْﻔﻨﺎ ﻣﺎ ﺑِِﻪ ِ‬ ‫ِ‬ ‫ِ ِ ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ض ﺑِﺎﻟﱠﺮْﺟِﻞ‪ ،‬ﻓَـَﻘْﻮﻟُﻪُ ﺑِِﺮْﺟﻠ َ‬
‫ﺿﱟﺮ﴾ ]اﻷﻧﺒﻴﺎء‪:‬‬ ‫ُ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ْ َْ ُ‬ ‫ﻚ ِزﻳﺎَدةٌ ﰲ ﺑَﻴﺎن َﻣْﻌﲎ اﻟﻔْﻌِﻞ ﻣﺜَْﻞ وﻻ ﻃﺎﺋٍﺮ ﻳَﻄﲑُ ﲜَﻨﺎَﺣْﻴﻪ؛ وﻗَْﺪ َﲰّﻰ اﻟﻠﱠﻪُ َذﻟ َ ْ َ ُ َ‬ ‫ب ﰲ اﻷْر ِ‬ ‫ﻀْﺮ ُ‬‫ﺾ‪ :‬اﻟ ﱠ‬ ‫واﻟﱠﺮْﻛ ُ‬
‫‪ – [٨٤‬اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬
‫ﻏﺘﺴﻞ‪ ،‬أي‪ :‬ﻣﻐﺘﺴﻞ ﺑِِﻪ )اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ(( ‪50‬‬ ‫ٍ ِ ِ‬
‫)‪ُ) – (Water used to wash oneself with‬ﻣﻐﺘََﺴﻞ ‪ :‬اﺳﻢ اﳌﻔﻌﻮل ﻣﻦ اﻏﺘََﺴَﻞ ‪ -‬اﳌُْﻐﺘََﺴُﻞ‪ :‬ﻣﺎء ﻳﻐﺘﺴﻞ ﺑﻪ ‪ -‬وُﻣْﻐﺘََﺴٌﻞ اْﺳُﻢ َﻣْﻔﻌُﻮل ﻣﻦ ﻓْﻌِﻞ ا ْ َ َ َ ْ ُ َْ َ ٌ‬
‫ب‪ .‬ﻓﺎﻹﺷﺎَرةُ إﱃ ﻣﺎٍء ِﻷﻧﱠﻪُ اﻟﱠِﺬي ﻳـُْﻐﺘََﺴُﻞ ﺑِِﻪ‬ ‫ض ﻓَـﻨَﺒََﻊ ﻣﺎءٌ ﻓَـُﻘْﻠﻨﺎ ﻟَﻪُ‪َ :‬ﻫﺬا ُﻣْﻐﺘََﺴٌﻞ ﺑﺎِرٌد وَﺷﺮا ٌ‬ ‫ﺾ اﻷْر َ‬
‫ِ‬ ‫ِ‬
‫ﺖ َﻋﻠَْﻴﻪ اﻹﺷﺎَرةُ‪ .‬ﻓﺎﻟﺘﱠـْﻘﺪﻳُﺮ‪ :‬ﻓَـَﺮَﻛ َ‬ ‫ف َدﻟﱠ ْ‬ ‫ف َدﱠل َﻋﻠَْﻴِﻪ اﳌُﻘﻮُل اﻷﱠوُل‪ ،‬وﰲ اﻟَﻜﻼِم َﺣْﺬ ٌ‬ ‫وُﲨﻠَﺔُ ﻫﺬا ﻣْﻐﺘﺴﻞ ﻣُﻘﻮﻟَﺔٌ ﻟَِﻘﻮٍل َْﳏُﺬو ٍ‬
‫ْ‬ ‫ْ َ ُ ٌَََ‬
‫َ‬
‫ب‪ – .‬اﻟﺘﺤﺮﻳﺮ اﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬ ‫وﻳُْﺸَﺮ ُ‬
‫ﺴِﻪ( ‪51‬‬ ‫ﺚ ﻟِﻨَـَﻔ ِ‬
‫ﺚ ﻟَِﺸَﺮاﺑِِﻪ َوﺛـُﻠُ ٌ‬‫ﺚ ﻟِﻄََﻌﺎِﻣِﻪ َوﺛـُﻠُ ٌ‬‫ي ﺣﺎٍل ﻛﺎن ‪ ، ،‬ﻓَـﺜـُﻠُ ٌ‬ ‫ي ﻧﻮع وﻋﻠﻰ أَ ﱢ‬ ‫ب ﻣﻦ أَ ﱢ‬ ‫ﺮ‬ ‫ﺷ‬
‫ُ‬ ‫ﺎ‬‫ﻣ‬ ‫‪:‬‬ ‫ب‬ ‫ا‬
‫ﺮ‬ ‫ﺸ‬
‫ﱠ‬ ‫ﻟ‬‫ا‬ ‫‪-‬‬ ‫ﺔ‬
‫ٌ‬ ‫ﺑ‬‫ِ‬
‫ﺮ‬ ‫ﺷ‬‫ْ‬ ‫َ‬
‫أ‬ ‫‪:‬‬ ‫ﻊ‬ ‫ﻤ‬‫ﳉ‬ ‫ا‬ ‫‪-‬‬ ‫ب‬ ‫ا‬
‫ﺮ‬ ‫ﺷ‬
‫َ‬ ‫)‬ ‫‪-‬‬ ‫‪Drink‬‬
‫َ‬ ‫َ ُ‬ ‫َ‬
‫‪) is an adjective for‬ﺑﺎرد( ‪) is connected to the Khabar. The word‬ﺷﺮاب( ‪) is Khabar, and the word‬ﻣﻐﺘﺴﻞ( ‪) is Mubtada. The word‬ﻫﺬا( ‪The word‬‬
‫‪).‬ﺷﺮاب( ‪) and‬ﻣﻐﺘﺴﻞ(‬
‫ﺖ َﺣَﺮاَرﺗُﻪُ(‬ ‫ﺲ ‪ :‬ﻛﺎَن ﺑﺎِرداً‪َ ،‬ﻫﺒَﻄَ ْ‬ ‫‪) is Ism Al Faa’il that means ‘cold; cool.’ The word‬ﺑﺎرد( ‪) – (To be cold). The word‬ﺑَﺮَد ﻳَﱪُد ‪ ،‬ﺑـَْﺮًدا وﺑـُُﺮوًدا ‪ ،‬ﻓﻬﻮ ﺑﺎِرد ‪ -‬ﺑـََﺮَد اﳉَﱡﻮ أَْﻣ ِ‬
‫‪‘cool’ is significant because it indicates the sickness was like a heat and the cool water provided immediate relief and comfort.‬‬
‫ِ‬ ‫ِ‬ ‫ﺻِ‬ ‫ٍ ِ ِِ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ووﺻُﻔﻪ ﺑِـ ”ﺑﺎِرٍد“ إﳝﺎء إﱃ أﱠن ﺑِِﻪ زواُل ﻣﺎ ﺑِﺄﻳﱡﻮ ِ‬
‫ب‬‫ﻒ َﺷﺮاٍب إْذ ﻣَﻦ اﳌَﻌﻠُﻮم أﱠن اﳌﺎءَ َﺷﺮا ٌ‬ ‫ﲏ َﻋْﻦ و ْ‬ ‫ب ﻣَﻦ اﳊُّﻤﻰ ﻣَﻦ اﻟُﻘُﺮوِح‪ .‬ﻗﺎَل اﻟﻨﱠِﱯءُ ﷺ »اﳊُّﻤﻰ ﻣﻦ ﻓَـْﻴِﺢ َﺟَﻬﻨﱠَﻢ ﻓَﺄﻃْﻔﺌُﻮﻫﺎ ﺑﺎﳌﺎء«‪ ،‬أْي‪ :‬ﻧﺎﻓٌﻊ ﺷﺎف‪ ،‬وﺑﺎﻟﺘﱠـْﻨﻮﻳﻦ اْﺳﺘُـْﻐ َ‬ ‫َ‬ ‫َ‬ ‫ٌ‬ ‫َْ ُ‬
‫ب وﻫﻮ ِﺷﻔﺎءُ ﻣﺎ ﺑِِﻪ ِﻣﻦ َﻣَﺮ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ض‪ – .‬اﻟﺘﺤﺮﻳﺮ اﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮر‬ ‫ﻮ‬‫ﻳ‬ ‫ﻷ‬
‫َْ َ ً ﱡ َ‬‫ﺎ‬‫ﻤ‬ ‫ﻴ‬‫ﻈ‬ ‫ﻋ‬ ‫ﻪ‬ ‫ﻧ‬‫ﻮ‬‫ﻛ‬ ‫ﱃ‬ ‫إ‬ ‫ب‬ ‫ا‬
‫ﺮ‬ ‫ﺷ‬ ‫ِ‬
‫ﻢ‬ ‫ﻴ‬‫ﻈ‬
‫ُْ ُ َ ْ َ‬‫ﻌ‬ ‫ـ‬‫ﺗ‬ ‫ﻊ‬ ‫ﺟ‬‫ﺮ‬ ‫ﻣ‬‫و‬ ‫‪،‬‬ ‫م‬ ‫ﻮ‬ ‫ﻠ‬
‫ُ‬ ‫ﻌ‬‫ﻣ‬ ‫ٍ‬
‫ﺮ‬ ‫ﻣ‬‫ﺄ‬ ‫ﺑ‬ ‫ا‬
‫ر‬ ‫ﺎ‬‫ﺒ‬
‫ُ َ ٌ ْ ً ْ َْ‬‫ﺧ‬ ‫إ‬ ‫ب‬ ‫ا‬
‫ﺮ‬ ‫ﺷ‬ ‫ﻪ‬‫ﱠ‬‫ﻧ‬ ‫ﺄ‬ ‫ﺑ‬ ‫ء‬ ‫ﺎ‬‫ﳌ‬ ‫ا‬ ‫ِ‬
‫ﻦ‬ ‫ﻓَـﻠَْﻮﻻ إراَدةُ اﻟﺘﱠـْﻌﻈﻴِﻢ ﺑِﺎﻟﺘﱠـْﻨِﻮﻳِﻦ ﻟَﻜﺎَن ْ ُ َ‬
‫ﻋ‬ ‫ر‬‫ﺎ‬‫ﺒ‬ ‫ﺧ‬ ‫ﻹ‬ ‫ا‬
‫‪The majority of scholars say that he stomped twice, and two springs emerged. One he washed from for outward healing and one he‬‬
‫‪drank from for inward healing.‬‬
‫ِ‬ ‫ﻗﺎَل اﺑﻦ ﻗُـﺘَـﻴﺒﺔَ‪ :‬اﳌْﻐﺘَﺴﻞ‪ :‬اﳌﺎء‪ ،‬وﻫﻮ اﻟﻐَﺴﻮُل أﻳﻀﺎ‪ .‬ﻗﺎَل اﳊﺴﻦ‪ :‬رَﻛﺾ ﺑِِﺮﺟﻠِِﻪ ﻓَـﻨَﺒـﻌﺖ ﻋﲔ ]ﻓﺎْﻏﺘَﺴﻞ ِﻣﻨﻬﺎ‪ُ ،‬ﰒﱠ ﻣﺸﻰ َْﳓﻮا ِﻣﻦ أرﺑﻌِﲔ ِذراﻋﺎ‪ُ ،‬ﰒﱠ رَﻛﺾ ﺑِِﺮﺟﻠِِﻪ ﻓَـﻨَﺒـﻌﺖ ﻋﲔ[ ﻓََﺸِﺮ ِ‬
‫ب ﻣﻨﻬﺎ؛ وَﻋﻠﻰ َﻫﺬا ُﲨُْﻬﻮُر اﻟﻌُﻠَﻤﺎء أﻧﱠﻪُ‬ ‫َ‬ ‫َْ َ ً َ َ ْ َ َ ْ َ ْ ٌ‬ ‫ً‬ ‫َ‬ ‫ََ‬ ‫َ َ ُ َ َ ْ َ َ ْ ٌَْ‬ ‫ُ ًْ‬ ‫ْ ُ َْ ُ َ ُ ُ‬
‫ب ِﻣَﻦ اﻷُْﺧﺮى‪ – .‬زاد اﳌﺴﲑ ﻻﺑﻦ اﳉﻮزي‬ ‫ِ‬
‫ﺮ‬ ‫ﺷ‬‫و‬ ‫‪،‬‬ ‫ٍ‬
‫ة‬ ‫ﺪ‬ ‫ﺣ‬‫ِ‬ ‫ا‬
‫و‬ ‫ﻦ‬ ‫ِ‬
‫ﻣ‬ ‫ﻞ‬ ‫ﺴ‬ ‫ﺘ‬‫ﻏ‬ ‫ﺎ‬ ‫ﻓ‬ ‫‪،‬‬‫ن‬‫ِ‬ ‫ﺎ‬‫ﺖ ﻟَﻪُ َﻋْﻴﻨ‬ ‫ﻀﺘَ ْ ِ‬
‫َ َ َ‬ ‫َََ‬ ‫ْ‬ ‫ﲔ ﻓَـﻨَﺒَـَﻌ ْ‬ ‫ﺾ َرْﻛ َ‬‫َرَﻛ َ‬
‫)‪) – (Intelligence‬ﻟُﺐ اﻟﺮﺟِﻞ ‪ :‬ﻋﻘﻠُﻪ ‪ :‬ﻋﻘﻮل ﺳﻠﻴﻤﺔ ﻣﺴﺘﻨﲑة ﺑﻨﻮر اﷲ ‪ -‬اﳉﻤﻊ ‪ :‬أَﻟﺒﺎب ‪ ،‬و أَﻟُﺐ ‪ ،‬و أَﻟْﺒﺐ ﻟُﺒﻮب( ‪52‬‬
‫ٌُ ُ‬ ‫ﱞ‬ ‫ﱡ ﱠ ُ َْ ُ‬
‫اﻷﻟﺒﺎب ﲨﻊ ﻟﺐ وﻫﻮ اﻟﻌﻘﻞ وﻗﻴﺪﻩ ﺑﻌﻀﻬﻢ ﺑﻜﻮﻧﻪ ﺧﻠﻴًﺎ ﻣﻦ اﻟﺸﻮاﺋﺐ ‪ -‬وﻟﺐ ﻛﻞ ﺷﻲٍء ﺧﺎﻟﺼﻪ‪ ،‬ﲰﻲ ﺑﺬﻟﻚ ﻟﻜﻮﻧﻪ ﺧﺎﻟﺺ ﻣﺎ ﰲ اﻹﻧﺴﺎن ﻣﻦ ﻗﻮٍة ﻛﺎﻟﻠﺒﺎب ﻣﻦ اﻟﺸﻲء‪ .‬وﻗﻴﻞ‪ :‬ﻫﻮ ﻣﺎ زﻛﺎ ﻣﻦ اﻟﻌﻘﻞ‪ ،‬ﻓﻬﻮ أﺧﺺ‬
‫ﺐ ﻋﻘﻞ وﻟﻴﺲ ﻛﻞ ﻋﻘٍﻞ ﻟﺒًﺎ‪ ،‬وﳍﺬا ﻋﻠﻖ اﷲ ﺗﻌﺎﱃ اﻷﺣﻜﺎم اﻟﱵ ﻻ ﺗﺪرﻛﻬﺎ إﻻ اﻟﻌﻘﻮل اﻟﺰﻛﻴﺔ ﺑﺄوﱄ اﻷﻟﺒﺎب ﻓﺨﺎﻃﺒﻬﻢ ‪Ò‬ﺎ دون ﻣﻦ ﻋﺪاﻫﻢ‪ ،‬وﻟﺬﻟﻚ أورد ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬وﻣﺎ ﻳﺬﻛﺮ إﻻ أوﻟﻮ اﻷﻟﺒﺎب﴾ ﺑﻌﺪ‬ ‫ﻣﻨﻪ‪ ،‬وﻛﻞ ﻟ ٍ‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻓﻘﺪ أوﰐ ﺧًﲑا ﻛﺜًﲑا﴾ ]اﻟﺒﻘﺮة‪ - .[٢٦٩ :‬ﻋﻤﺪة اﳊﻔﺎظ — اﻟﺴﻤﲔ اﳊﻠﱯ‬

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