Al-Uqud al-DurriyyaIbn Abd al-Hadi

in their hearts is a disease—so Allah increased their disease.” (Q 2:10) Allah the Exalted also says (1): “When the hypocrites and those in whose hearts is a disease said, ‘These people have been deluded by their religion.’” (Q 8:49)

The disease of the heart is like the disease of the body: just as bodily illness deflects the body from health and equilibrium without necessarily causing death (2)(3), the heart too may be afflicted with an illness that diverts it from soundness and balance without the heart actually dying—whether that disease dulls the heart’s perception and awareness ⦗59⦘ or corrupts its action and movement (4).

Such disease—as He (5) clarified—arises from weak faith: it may sap the heart’s knowledge and conviction, or it may sap its action and resolve (6). Under this heading fall both the person whose affirmation is feeble and the one overwhelmed by cowardice and panic; for the ailments of the heart—illicit desire, envy, cowardice, stinginess, and the like—are all diseases, as are ignorance, doubts (7), and the suspicions that lodge within it.

Accordingly, His words, “so let the one in whose heart is a disease aspire…” (Q 33:32) refer to the intention of lewdness and the craving for fornication, as this verse has been explained (8). In this vein the Prophet, may Allah bless him and grant him peace, said: “And what illness is more….”

(1) The words "fi qulubihim … ta‘ala" ("in their hearts … Exalted is He") are absent from F and K. (2) The particle "ma" is missing in F and K, and F instead has "halahu" (his state). (3) The material between the two phrases is missing from the base manuscript. (4) Q reads "fasada" (became corrupt), and so does the next occurrence. (5) Q has "fassaru bihi" (they interpreted by it), whereas F and K read "fassaruhu" (they interpreted it). (6) The base manuscript reads "innama" (indeed, only), while the other copies have "bi-da‘fin" (because of weakness); the same applies to the following word. (7) The base manuscript and Q read "al-shakwa" (complaint); the text here follows the other manuscripts. (8) The remaining manuscripts read "fassaruhu bihi" (they interpreted it by it).
فَزَادَهُمُ اللَّهُ مَرَضًا﴾ [البقرة: ١٠]، وقال تعالى (١): ﴿إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَؤُلَاءِ دِينُهُمْ﴾ [الأنفال: ٤٩]. والمرض في القلب كالمرض في الجَسَد، فكما أنَّ هذا هو ما أحالَه (٢) عن الصِّحَّة والاعتدال من غير [موت، فكذلك قد يكون في القلب مرض يحيله عن الصحة والاعتدال من غير] (٣) أن يموت القلب، سواءٌ أفْسَد (٤) إحساسَ [ق ٥٩] القلبِ وإدراكَه، أو أفْسَد عملَه وحركَتَه. وذلك ــ كما فسّره هو (٥) ــ من ضعف الإيمان؛ إمّا يُضْعِف (٦) علم القلب واعتقاده، وإما يُضْعِف عملَه وحركته، فيدخل فيه مَنْ ضَعُفَ تصديقه ومَنْ غلب عليه الجُبْن والفزع، فإنَّ أدواء القلب؛ من الشهوة المحرَّمة والحسد والجبن والبخل وغير ذلك، كلها أمراض. وكذلك الجهل والشّكوك (٧) والشبهات التي فيه. وعلى هذا فقوله: ﴿فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ﴾ [الأحزاب: ٣٢] هو إرادة الفجور، وشهوة الزنا ــ كما فُسِّرَ به (٨) ــ ومنه قولُ النبيِّ ﷺ : «وأيُّ داءٍ أدوى
(١) «في قلوبهم ... تعالى» ليست في (ف، ك). (٢) «ما» ليست في (ف، ك)، و (ف): «حاله». (٣) ما بينهما ساقط من الأصل. (٤) (ق): «فسد»، وكذا التي تليها. (٥) (ق): «فسّروا به»، (ف، ك): «فسّروه». (٦) الأصل: «إنّما»، وبقية النسخ: «بضعف» وكذا ما بعده. (٧) الأصل و (ق): «الشكوى». والمثبت من باقي النسخ. (٨) بقية النسخ: «فسّروه به».

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies