نَفۡسِ

Important Words:

طرفک (thy noble messenger) is infinitive noun from طرف (tarafa). They say طرف فلان i.e. such a one saw. طرف عینه means, his eyes moved in order to see. طرف means, the extremity or end of anything; eye, look, glance, blinking; a noble or generous man in respect of ancestry; government revenue; a messenger from Yemen. کریم الطرفین means, noble in respect of both father and mother. اطراف الارض means, the noble or exalted and the learned men of the earth. اطراف الناس means, the lower orders of the people. علی طرف means, beside, aside or apart (Lane & Aqrab).

Commentary:

The phrase قبل ان یرتد الیک طرفک may mean, (1) before thy messenger from Yemen returns to thee; (2) before the nobleman whom thou hast sent comes back to thee from Yemen; (3) in the twinkling of an eye, i.e. in a very short time; (4) before the government revenue is deposited in the treasury. In the last-mentioned meaning of طرف the expression would mean, "I would need no more money, the money already in the government treasury would be quite sufficient to meet the expenses of constructing a throne for the queen."

The expression "who had knowledge of the book" seems to refer to one who knew the intricacies of finance. He might be Solomon’s finance minister.

In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon had raised his camp and started back, and the other by "the man who had knowledge." The latter made a still better offer of finishing the throne before Solomon’s messenger came back with the reply to his letter from the Queen. The context shows that Solomon accepted the second offer because he wanted to have the throne finished before the Queen came to pay her respects to him as he was to stay at that place till she had come and the whole ceremony was over. The verse also implies that all sorts of men were employed by Solomon—men of knowledge and experience, skilled and unskilled labourers, craftsmen and technicians.

Important Words:

کشفت عن ساقیھا (she uncovered her shanks) ساق (saqun) is derived from ساق (saqa). ساق means, leg; shank; the part between ankle and knee. ساق الشجر means, the trunk of the tree. The Arabs say, کشف الامر عن ساقه i.e. the affair became distressful. الکشف عن الساق is a well-known Arabic idiom meaning to become prepared to meet the difficulty or to become perturbed or perplexed. قامت الحرب علی ساق means, the battle became vehement. کشف عن ساقیه literally meaning he uncovered his shanks signifies, he prepared himself to meet the difficulty; he became perplexed. The expression کشفت عن ساقیھا would thus mean: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed (Lane & Aqrab).

Commentary:

Solomon wanted the Queen to give up idol worship and accept the true faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon caused to be prepared for her was also prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows, the entrance to the palace was paved with slabs of glass, below which ran a stream of crystal clear water. When the Queen entered the palace she mistook the transparent glass for water and uncovered her shanks, which in view of the Arabic expression کشفت عن ساقیھا signifies that the sight of the water perplexed her and she did not know what to do. By this device Solomon directed her attention to the fact that as she had mistaken the slabs of glass for water, similarly the sun and other celestial bodies which she worshipped were not the real source of light. They only emitted light but were lifeless things. It was God Almighty Who had bestowed upon them the light which they emitted. In this way Solomon succeeded in the object he had in view. The noble lady made a confession of her error and from a worshipper of idols of wood and stone she became a devoted votary of the One True God. It is regrettable that superstition and gross credulity have caused men of weak faith to give the homage, which is due to the Great Invisible God, to helpless creatures and lifeless material objects.

It is one of the characteristics of the Quran that whereas the Bible has maligned and defamed the Prophets of God, it (the Quran) has exonerated and cleared them of all sins, filthy accusations and aspersions cast upon them by the Bible.

Solomon is one of those Israelite Prophets whom the Bible has perhaps calumniated and slandered most. The Quran has taken special care to exculpate him of all slanders and calumnies. The Bible says of Solomon that his wives had "turned away his heart after other gods" (1 Kings 11 :4) and that "the Lord was angry with Solomon because his heart was turned away from the Lord, God of Israel" (1 Kings 11 :9). The Quran contradicts these blasphemous charges and says in the present verse that the Queen of Sheba gave up idolatry and came over to the true faith through the noble efforts of Solomon and that he himself was "a most excellent servant of God and turned to Him again and again" (38:31).

10:109; 39:42.

Commentary:

The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.

Important Words:

ظلمت (I have wronged my soul) is derived from ظلم which means, he did wrong; he acted unjustly or tyrannically; he put a thing in a wrong place; he made one to suffer loss or detriment. ظلمه also signifies, he imposed upon him a burden that was beyond his power or ability to bear; he exposed himself to danger (Lane, Aqrab & Mufradat). See also 2:36, 52 & 17:60.

Commentary:

Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he did not have the power to bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.

Commentary:

As against the wrong construction deliberately placed on jihad by some prejudiced Christian orientalists, the primary significance of this word, as is apparent from this verse, is 'to strive.' It is in this sense that the word has been frequently used in the Surahs revealed at Mecca where fighting with the sword was out of the question. As to the significance of jihad by the sword and the circumstances under which it is allowed and the conditions that govern its conduct and continuance, see 22:40.

Important Words:

کل (all) is a very common Arabic word used to express two senses: (1) all members of a group; (2) all parts of an individual thing. The word may generally be rendered as, all; whole; each; every one, etc. It is also sometimes used in the sense of "the majority of", and rarely even in the sense of "some" or "part of" (Aqrab & Taj)

Commentary:

The preceding verses emphasize the importance of complete submission to the will of God. The highest good cannot be attained without the sacrifice of most beloved things, including personal and national sentiments. The present verse cites an apt illustration. Whereas God had allowed "all food" to the Jews, the Israelites forbade themselves parts thereof on the ground that Jacob, for personal and medical considerations, abstained from partaking of them. But as the word Israel, primarily the name of Jacob, is also used about his children and descendants and has been so used in the Bible, it may also be taken in this sense in the second clause of the present verse.

By saying, All food was lawful to the Children of Israel, the Quran also refutes an objection of the People of the Book, which served as an obstacle in the way of their accepting Islam. There were certain kinds of food which the Jews abstained from eating but which were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32:32. Jacob suffered from sciatica, and, therefore, for medical reasons he forbade himself the use of the sciatic nerve as food. This was a personal matter but the Children of Israel followed his example blindly and made it a rule of conduct to abstain from the eating of the sinew. It was not forbidden by Law, the abstention being purely voluntary.

Moreover, the incident which led to the abandonment of the sciatic nerve as food by Israel and later by the Israelites took place long before the Torah was revealed. The Torah itself does not forbid it but merely mentions it as a practice of the Jews who had, therefore, no right to object to its use by the Muslims. The objection, if valid, also held good against Abraham and many other Prophets. Besides, there are some foods which were used by Abraham and his descendants but were later forbidden by the Torah. The camel is an instance of this kind. Hence, the verse purports to say that if certain foods used by the patriarchs are allowed to other peoples, the Jews have no right to object.

It may be pointed out here that there is a difference of meaning between کل طعام (kullu-ta‘amin) and کل الطعام (kullut-ta‘ami) as used in the present verse. The former means, every kind of food, while the latter means, all food, i.e. the whole food. It appears that the Jews objected that the Muslims ate the whole meat, not excepting even the nerve.

2:287; 99:9.

Commentary:

Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.

6:55; 7:157.

3:10; 4:88; 45:27.

Important Words:

خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.

Commentary:

Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.

All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.

It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.

5:110; 9:78; 34:49.

Important Words:

The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.

نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.

Commentary:

The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."

The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.