Detailed Exegesis

Yarghab (desires): Some lexicographers consider raghba to have two primary meanings: one is seeking and will, and the other is vastness(188). Some also consider its primary meaning to be vastness in something(189); however, raghba means intense desire and great longing. Its difference from inclination and yearning is in the strength and weakness of interest, and what is common to all of them is “inclination,” which is used for the disliked, the praiseworthy, the visible, and the invisible. But the concept of vastness, which is one of the requirements of some things, is a kind of natural inclination to accept content and accommodate it within itself. For example, “fertile land” (arḍ raghīb) is applied to a land that has the capacity to absorb abundant water.

Raghba, which is opposite to rahbiyya (fear), if used without a preposition or with the prepositions “to” (ilā) and “in” (fī), means inclination and desire: “Indeed, we are desirous of our Lord”(190). If used with the preposition “from” (ʿan), it means turning away and disinterest: “Are you turning away from my gods?”(191).

Safiha (to be foolish): It has been said that this verb with a kasra on the fāʾ (safiha) is transitive and means “to consider foolish.” Based on this, “whoever is foolish regarding himself” means someone who has made himself foolish. However, if the fāʾ has a ḍamma (safuha), it is an intransitive verb that expresses a quality or characteristic. In this case, “himself” (nafsahu) will be in the position of a specification (tamyīz). Therefore, “man safuha nafsahu” means “man safiha nafsan” and signifies “a foolish person”(192).

The root of foolishness (safāha) is lightness and frivolity, and a light rein is called safīh(193). Safah is sometimes used in contrast to rushd (guidance) and sometimes in contrast to intellect, just as rushd is sometimes used in contrast to safah and sometimes in contrast to ghawāya (error): “The right course has become clear from the wrong”(194).

Some have interpreted “safiha nafsahu” to mean “he was ignorant” or “he destroyed himself” or “he misled himself,” all of which are implications of the meaning of safah (195).

Tadhakkur (Remember): Sharīf Raḍī considered attributing foolishness to the self as a metaphor, because it is the possessor of the self who is foolish, not the self itself(196). However, the core of one’s identity and the essence of each individual is their self, and the body follows it. Therefore, Ṭabarī has said that the self in “safiha nafsahu” is an explanation, because foolishness is primarily a description of the self, not a description of “man” in “man yarghab”(197).

Iṣṭafaynāhu (We have chosen him): This verb is derived from the root “ṣafw,” which indicates purity from any impurity. “Ṣafāʾ” is the opposite of turbidity and means to be free from any contamination. “Taṣfiya” (purification) is also derived from this root. “Ṣafiyy,” “ṣafiyya,” and its plural “aṣfiyāʾ” refer to something that leaders choose for themselves(198). Therefore, “iṣṭifāʾ” means “to choose the pure and unadulterated of anything with desire and intention.” Examples include the selection of angels: “God chooses messengers from among the angels”(199), prophets: “Indeed, God chose Adam and Noah and the family of Abraham…”(200), Mary: “Indeed, God has chosen you…”(201), and religion: “Indeed, God has chosen for you the religion”(202).