Tafsir al-BaghawiAl-Baghawi

They said, “By Allah, you will never cease remembering Joseph until you are worn out or become one of those who perish.” (85) He said, “I complain of my anguish and sorrow only to Allah, and I know from Allah what you do not know.” (86)

“They said,” meaning the sons of Jacob, “By Allah, you will never cease remembering Joseph”: that is, you will continue to remember Joseph and never tire of loving him. The word “not” is omitted from the expression “you will cease.” It is said, “He has not ceased doing such-and-such,” meaning, “He has continued doing it,” as Imru’ al-Qays said:

“I said, ‘By Allah, I shall not cease standing …
even if they sever my head and limbs before you.’” (1)

That is, “I shall not leave.”

“Until you are worn out”: Ibn Abbas said: emaciated. (2) Mujahid said: haraḍ is a condition short of death; that is, near death. Ibn Ishaq said: ruined, having lost your reason.

A haraḍ is one whose body and mind have deteriorated. It was also said: one melted away by grief. The meaning of the verse is: until you become physically weakened and mentally distraught.

The basic meaning of haraḍ is deterioration of the body and mind through grief, old age, or passionate love. (3) One may say of a man or a woman, of two men or two women, and of men or women: haraḍ. The singular, dual, plural, masculine, and feminine all take the same form, because it is originally a verbal noun used in place of an adjective. (4) “Or become one of those who perish”: that is, one of the dead.

Jacob, peace be upon him, said this when he saw their harshness: “I complain of my anguish and sorrow only to Allah.” Anguish is the most intense form of grief. It is called this because the one afflicted by it cannot bear it without expressing it openly. Al-Hasan said: “My anguish” means, “my need.”

It is related that one of Jacob’s neighbours visited him and said, “O Jacob, why do I see that you have become broken and wasted away, though you have not reached the age that your father reached?” He replied, “What has broken and worn me away is the grief over Joseph with which Allah has tried me.” Then Allah revealed to him: “O Jacob—”

(1) The verse is found in the Diwan of Imru' al-Qays, p. 32. It was cited by al-Tabari, 4:425 and 16:221, and by Ibn Qutaybah in al-Mushkil, p. 174. In the latter, it reads “sitting” instead of “standing.” (2) In manuscript B: danifan (wasted away). (3) Likewise, al-Arji said: “I am a man whom an intense love has worn away, until I was consumed and sickness emaciated me.” By his words “it wore me away,” he means: it melted me away, leaving me muhradan (utterly wasted). (4) When used descriptively in this form, the word harid may be dualized, pluralized, and used in both the masculine and feminine. Harad, however, remains singular in every case and does not take a feminine form, because it is a verbal noun. When it is expressed in the fa'il form, functioning as a noun, it takes the grammatical forms required of nouns: dual, plural, masculine, and feminine. See al-Tabari, 16:222.
﴿قَالُوا تَاللَّهَ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ (٨٥) قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ (٨٦) ﴾ . ﴿قَالُوا﴾ يَعْنِي: أَوْلَادَ يَعْقُوبَ، ﴿تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ﴾ أَيْ: لَا تَزَالُ تَذْكُرُ يُوسُفَ، لَا تَفْتُرُ مِنْ حُبِّهِ، وَ" لَا " مَحْذُوفَةٌ مِنْ قَوْلِهِ ﴿تَفْتَأُ﴾ يُقَالُ: مَا فَتِئَ يَفْعَلُ كَذَا أَيْ: مَا زَالَ، كَقَوْلِ امْرِئِ الْقَيْسِ: فَقُلْتُ يَمِينُ اللَّهِ أَبْرَحُ قَائِمًا ... وَلَوْ قَطَّعُوا رَأْسِي لَدَيْكِ وَأَوْصَالِي (١) أَيْ: لَا أَبْرَحُ. ﴿حَتَّى تَكُونَ حَرَضًا﴾ قَالَ ابْنُ عَبَّاسٍ: دفنا (٢) وَقَالَ مُجَاهِدٌ: الْحَرَضُ مَا دُونَ الْمَوْتِ، يَعْنِي: قَرِيبًا مِنَ الْمَوْتِ. وَقَالَ ابْنُ إِسْحَاقَ: فَاسِدًا لَا عَقْلَ لَكَ. وَالْحَرَضُ: الَّذِي فَسَدَ جِسْمُهُ وَعَقْلُهُ. وَقِيلَ: ذَائِبًا مِنَ الْهَمِّ. وَمَعْنَى الْآيَةِ: حَتَّى تَكُونَ دَنِفَ الْجِسْمِ مَخْبُولَ الْعَقْلِ. وَأَصْلُ الْحَرَضِ: الْفَسَادُ فِي الْجِسْمِ وَالْعَقْلِ مِنَ الْحُزْنِ وَالْهَرَمِ، أَوِ الْعِشْقِ (٣) ، يُقَالُ: رَجُلٌ حَرَضٌ وَامْرَأَةٌ حَرَضٌ، وَرَجُلَانِ وَامْرَأَتَانِ حَرَضٌ، وَرِجَالٌ وَنِسَاءٌ كَذَلِكَ، يَسْتَوِي فِيهِ الْوَاحِدُ وَالِاثْنَانِ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ، لِأَنَّهُ مَصْدَرٌ وُضِعَ مَوْضِعَ الِاسْمِ (٤) . ﴿أَوْ تَكُونَ مِنَ الْهَالِكِينَ﴾ أَيْ: مِنَ الْمَيِّتِينَ. ﴿قَالَ﴾ يَعْقُوبُ ﵇ عِنْدَ ذَلِكَ لَمَّا رَأَى غِلْظَتَهُمْ ﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ﴾ وَالْبَثُّ: أَشَدُّ الْحُزْنِ، سُمِّيَ بِذَلِكَ لِأَنَّ صَاحِبَهُ لَا يَصْبِرُ عَلَيْهِ حَتَّى يُثْبِتَهُ أَيْ يُظْهِرَهُ، قَالَ الْحَسَنُ: بَثِّي أَيْ: حَاجَتِي. وَيُرْوَى أَنَّهُ دَخَلَ عَلَى يَعْقُوبَ جَارٌ لَهُ وَقَالَ: يَا يَعْقُوبُ مالي أَرَاكَ قَدْ تَهَشَّمْتَ وَفَنِيتَ وَلَمْ تَبْلُغْ مِنَ السِّنِّ مَا بَلَغَ أَبُوكَ؟ قَالَ: هَشَّمَنِي وَأَفْنَانِي مَا ابْتَلَانِي اللَّهُ بِهِ مِنْ هَمِّ يُوسُفَ، فَأَوْحَى اللَّهُ إِلَيْهِ: يَا يَعْقُوبُ
(١) البيت في ديوان امرئ القيس ص (٣٢) واستشهد به الطبري في: ٤ / ٤٢٥، ١٦ / ٢٢١، وابن قتيبة في المشكل ص (١٧٤) . وفيها: قاعدا بدل قائما. (٢) في "ب": دنفا. (٣) ومنه قول العرجي: إني امرؤ لج بي حب فأحرضني ... حتى بليت; وحتى شفني السقم يعني بقوله "فأحرضني": أذابني فتركني محرضا. (٤) فإذا وصف بهذا اللفظ ثُنِّي وجُمِع، وذُكِّر وأُنِّث. ووُحِّد "حرض" بكل حال ولم يدخله التأنيث؛ لأنه مصدر، فإذا أخرج على "فاعل" على تقدير الأسماء لزمه ما يلزم الأسماء من التثنية والجمع والتذكير والتأنيث. انظر: الطبري: ١٦ / ٢٢٢.

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