نَفْسِى
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "نَفْسِى".
قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُۥ صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَٰنَ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
یعنی سلیمان علیہ السلام کی اس تدبیر سے کہ پانی پر شیشے کی سلیں لگا دی گئی تھیں۔ وہ اپنی غلطی سمجھ گئی۔ کہ جس طرح شیشے کے نیچے پانی نظر آتا ہے اسی طرح سورج کا نور خدا سے ہے۔ اس لئے سورج کو پوجنا غلطی ہے اور خداتعالیٰ ایک ہی ہے۔
Kashafa ‘an Saqihi is a well-known Arabic idiom meaning, to become prepared to meet the difficulty or to become perturbed or perplexed. Kashafat ‘an Saqaiha means: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed or was taken aback (Lane & Lisan). 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 had caused to be prepared for her was 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
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).
2
یعنی سلیمان علیہ السلام کی اس تدبیر سے کہ پانی پر شیشے کی سلیں لگا دی گئی تھیں۔ وہ اپنی غلطی سمجھ گئی۔ کہ جس طرح شیشے کے نیچے پانی نظر آتا ہے اسی طرح سورج کا نور خدا سے ہے۔ اس لئے سورج کو پوجنا غلطی ہے اور خداتعالیٰ ایک ہی ہے۔
2844
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).
2177
Kashafa ‘an Saqihi is a well-known Arabic idiom meaning, to become prepared to meet the difficulty or to become perturbed or perplexed. Kashafat ‘an Saqaiha means: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed or was taken aback (Lane & Lisan). 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 had caused to be prepared for her was 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
قَالَ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى فَٱغْفِرْ لِى فَغَفَرَ لَهُۥٓ ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). 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 could not 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.
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.
963
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
2888
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.
2206
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). 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 could not 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.
قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى ۖ فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ
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.
661A
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.
وَإِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
5:110; 9:78; 34:49.
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
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.
a
5:110; 9:78; 34:49.
406
经文中的阿拉伯习用语被译成 “我永不能说”, 也可以被译成: 我不应该 (说); 或我不可能 (说); 或无权(说); 这样做, 等等。
3
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
a
5:110; 9:78; 34:49.
744
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.
a
5:110; 9:78; 34:49.
811
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
812
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَىٰ نَفْسِى ۖ وَإِنِ ٱهْتَدَيْتُ فَبِمَا يُوحِىٓ إِلَىَّ رَبِّىٓ ۚ إِنَّهُۥ سَمِيعٌ قَرِيبٌ
2:187; 11:62.
2:187; 11:62.
2:187; 11:62.
c
2:187; 11:62.
a
2:187; 11:62.
a
2:187; 11:62.
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
2309
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1847
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.