In another field, طَرْف (ṭarf) refers to the eye, the gaze, the movement of the gaze, or its return. Classical lexical works gather these two fields under one root, but the precise historical connection between “edge” and “gaze” cannot be proven with certainty. Therefore, in Qur'anic analysis, it is better to study these two branches separately, without claiming a definite original image for both.

Important Forms of the Root

طَرَف (ṭaraf) is said of an edge, end, side, boundary, or part of a whole.

طَرَفَان (ṭarafān), and in the accusative or genitive طَرَفَيْن (ṭarafayn), indicate the two edges or two sides of something.

أَطْرَاف (aṭrāf) is the plural of طَرَف (ṭaraf) and can refer to edges, outer regions, sides, or terminal parts.

طَرْف (ṭarf), in the visual field, is said of the eye, the gaze, the movement of the gaze, or the ability to return it.

طَرْفَة (ṭarfah) is a short movement of the eye or eyelid. The expression طَرْفَةُ عَيْنٍ (ṭarfatu ʿayn) refers to a time as short as an eye-blink, although this exact expression does not occur in the Qur'an.

طَرَفَ يَطْرِفُ (ṭarafa yaṭrifu), in lexical usage, can be connected to the movement of the eye or blinking.

طَرِيف (ṭarīf) is said of something fresh, new, or interesting.

طَارِف (ṭārif) can refer to wealth or something newly acquired, in contrast to old inherited property.

اِسْتَطْرَفَ (istaṭrafa) means to find something fresh, surprising, or interesting.

تَطَرَّفَ (taṭarrafa), in its original sense, means to go to the edge or to be positioned on the far side. Its modern usage for extremism arises from the image of moving away from the middle, but that is not the Qur'anic meaning of this root.

In the Qur'an, the main forms of this root are: طَرَفًا (ṭarafan), طَرَفَيِ (ṭarafayi), أَطْرَاف (aṭrāf), and طَرْف (ṭarf).

Linguistic Note

In the first branch, ط ر ف (ṭ r f) rests on the relationship between a whole, a center, and an edge. طَرَف (ṭaraf) is the place where an extension approaches its end, boundary, or outer side.

This meaning can appear in several fields: the edge of a place; the end of a span of time; a part of a group; the outer regions of a territory; and the terminal limbs or parts of a body.

طَرَف (ṭaraf) is not necessarily a thin precise line. Sometimes it is a zone, region, or part located toward the outer side of a whole. For this reason, “the edge of the day” can mean a span near the beginning or end of the day, not merely a mathematical instant.

In the second branch, طَرْف (ṭarf) is connected to the eye and the gaze. Some lexicographers tried to connect this meaning with the edge or eyelid of the eye, but this explanation should not be accepted as a certain historical fact. The two semantic fields may have reached a single written and phonetic root over the historical development of language, or there may have been an ancient connection between them that can no longer be fully reconstructed.

For Qur'anic translation, what matters more than proving a shared origin is identifying the context precisely: طَرَف (ṭaraf): edge, side, part, or end. طَرْف (ṭarf): eye, gaze, or movement of the gaze.

Material Image of the Root

In the spatial branch, the clearest image is land, fabric, a road, or a body that has a center and an edge. The further one moves from the middle and approaches the boundary or end, the closer one comes to its طَرَف (ṭaraf).

The same image is used in time. The day has an extension, and its beginning and end can be its two sides.

In a territory, the أَطْرَاف (aṭrāf) are the outer and border regions: parts that are exposed to reduction, expansion, or penetration before the center is.

In the visual branch, the material image is the human gaze that goes from the person toward something and then returns. In normal conditions, the gaze moves between things; but in severe terror it may lock onto a sight and lose its natural ability to return.

Here it is better to avoid the expression “the eyelid not returning.” In the relevant verses, what does not return is طَرْف (ṭarf) in the meaning of gaze: the direction or faculty of sight remains fixed on the terrifying matter and does not return toward the owner of the gaze.

Historical Note and Ancient Arabic Usage

In classical Arabic, طَرَفُ الشَّيْءِ (ṭarafu al-shayʾ) referred to the end, edge, or outer side of something.

طَرَف (ṭaraf) could also be used for a part of a group, a part imagined like the wing or side of that collective.

In the field of time, the beginning and end of the day were expressed with terms related to طَرَف (ṭaraf). In the geographical field, the أَطْرَاف (aṭrāf) of the earth or a land were its outer and border regions.

In the visual field, طَرْف (ṭarf) was used for the eye and the gaze, and expressions such as the return of the gaze, restraining the gaze, and looking from a hidden طَرْف (ṭarf) were formed.

The expression قصر الطرف (qaṣr al-ṭarf) in Arabic literary usage was not limited to permanently lowering the eyes. It could indicate limiting the gaze, not looking at others, and keeping attention focused. In some poetic and cultural contexts, such an expression was also connected with attachment and fidelity.

Still, not all later cultural or poetic weight should be treated as a definite lexical component of the Qur'anic expression. The direct meaning of قاصرات الطرف (qāṣirāt al-ṭarf) is those who limit the range of their gaze.

Qur'anic Usage of the Root

The Qur'anic uses of this root move between two main fields: edge, side, or part; and gaze, its direction, its return, or its restraint.

1. Part of a Group

لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ

So that He may cut off a part of those who disbelieved, or suppress them, so they turn back disappointed.

Al-Imran 3:127

In this verse, طَرَفًا (ṭarafan) refers to a part of a collective. The group is imagined as a whole from which a part or wing can be separated, weakened, or cut off.

The verb لِيَقْطَعَ (li-yaqṭaʿa) fits this image: the verse does not necessarily mean the destruction of the entire group; rather, the cutting off of part of their force or wing is in view.

Possible translations are: “a part of those who disbelieved,” “a wing of them,” or “part of their force.” “A part” is more suitable as a direct translation, while “a wing” can come in the linguistic note.

2. The Two Sides of the Day

وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ

And establish ṣalāt at the two sides of the day and in near portions of the night.

Hud 11:114

طَرَفَيِ النَّهَارِ (ṭarafayi al-nahār) refers to the two sides or two terminal zones of the day.

The word طَرَف (ṭaraf) itself is not the name of a precise hour or a specific ṣalāt. A side of the day can be a span near its beginning or end, not only a point without extension.

Therefore, this root by itself is not sufficient to extract a complete timetable. The direct meaning of the phrase is: the two sides of the day.

3. The Edges of the Day

وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ

And in hours of the night, glorify, and at the edges of the day, so that you may be pleased.

Ta-Ha 20:130

In this verse, أَطْرَافَ النَّهَارِ (aṭrāfa al-nahār) appears in the plural.

The plural أَطْرَاف (aṭrāf) should not be taken to mean that the day has several independent geometric ends. طَرَف (ṭaraf) can be a zone or part near one side of time. The two sides of the day may each have spans or sections.

The structure of the verse also creates a kind of linguistic balance between آنَاءِ اللَّيْلِ (ānāʾi al-layl) and أَطْرَافَ النَّهَارِ (aṭrāfa al-nahār). The plural form of أَطْرَاف (aṭrāf) may also be connected to the plural structure of “hours of the night” and the rhythmic opposition of the sentence. However, this rhetorical point should not be made the only certain reason for the plural.

A cautious meaning is: the edges of the day; parts on the two sides of the day; times near the beginning and end of the day.

This expression alone does not establish a complete calendrical division or a specific number of ṣalāt times.

4. Decreasing from the Edges of the Earth

أَوَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا

Have they not seen that We come to the earth and decrease it from its edges?

Ar-Ra'd 13:41

أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا

Do they not see that We come to the earth and decrease it from its edges?

Al-Anbiya 21:44

أَطْرَافِهَا (aṭrāfihā) refers to the edges, outer regions, or borders of the earth or land.

The linguistic image is a whole whose reduction begins from its outer regions. The word itself does not specify whether this reduction is natural, political, geographical, human, or civilizational.

Therefore, the direct meaning should be kept open: “We decrease it from its edges,” or “We decrease it from its outer regions.” More specific interpretations must be examined from the wider context, not from the root alone.

5. The Gaze That Does Not Return

مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ

Hurrying, with their heads raised; their gaze does not return to them, and their hearts are empty.

Ibrahim 14:43

In this verse, طَرْفُهُمْ (ṭarfuhum) refers to their gaze.

The gaze remains fixed on the terrifying matter and cannot naturally return to its owner. This image concerns the “ray of sight” or direction of vision, not merely the opening and closing of the eyelid.

Suitable translations are: “their gaze does not return to them,” “their gaze remains fixed,” or “their eyes do not turn away from what they see.” The first translation better preserves the structure of the verse.

6. Before the Return of the Gaze

أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ

I will bring it to you before your gaze returns to you.

An-Naml 27:40

Here too, طَرْفُكَ (ṭarfuka) refers to the gaze.

The expression indicates a very short time: the gaze is sent toward something, and before it returns, the action is completed.

A more literal translation is: “before your gaze returns to you.” A smoother translation is: “before you blink.” The second conveys speed well, but it compresses the movement of “going and returning” in the gaze.

7. Limiting the Gaze

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ

And with them are wide-eyed ones who limit their gaze.

As-Saffat 37:48

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ

And with them are companions of equal age who limit their gaze.

Sad 38:52

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ

In them are those who limit their gaze; no human before them and no jinn has touched them.

Ar-Rahman 55:56

In قَاصِرَاتُ الطَّرْفِ (qāṣirāt al-ṭarf), قصر (qaṣr) means limiting, shortening, or keeping confined.

This expression does not necessarily mean permanently lowering the head or eyes. Its axis is limiting the range of the gaze and not extending it toward others.

In some cultural and poetic Arabic usages, قصر الطرف (qaṣr al-ṭarf) could be a metonym for emotional focus and not looking at anyone else. This background can clarify the expression, but translation should not impose all that interpretive weight onto the text.

Translation suggestions: “those who limit the gaze,” “those who lower/restrain the gaze,” “gaze-restraining ones,” or “those whose gaze does not extend to others.” For Forqan, “restrainers of the gaze” is short and relatively open.

8. A Hidden and Limited Gaze

وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ مِنَ الذُّلِّ يَنْظُرُونَ مِنْ طَرْفٍ خَفِيٍّ

And you see them being exposed to it, humbled from humiliation, looking from a hidden gaze.

Ash-Shura 42:45

In the expression مِنْ طَرْفٍ خَفِيٍّ (min ṭarfin khafiyy), طَرْف (ṭarf) refers to the gaze, while خَفِيّ (khafiyy) describes its hidden, weak, or indirect state.

The preposition مِنْ (min) can indicate the source or channel of the gaze: they look from a hidden gaze or from a hidden angle of sight.

The image may be of someone who, because of intense humiliation and terror, does not dare to stare directly and instead looks from a limited angle or with a half-hidden gaze. However, details such as “a narrow slit of the eyelid” are pictorial explanation, not a definite component of the phrase itself.

Suitable translations are: “they look from a hidden corner of the eye,” “they look with a hidden gaze,” or “they look from a weak and covered gaze.” “From a hidden corner of the eye” conveys the image well, but is somewhat more explanatory.

Distinguishing Similar Uses

طَرَف (ṭaraf) in the meaning of edge: in طَرَفَيِ النَّهَارِ (ṭarafayi al-nahār) and أَطْرَافِهَا (aṭrāfihā), طَرَف (ṭaraf) points to edge, side, or outer region.

طَرَف (ṭaraf) in the meaning of part of a whole: in طَرَفًا مِنَ الَّذِينَ كَفَرُوا (ṭarafan mina alladhīna kafarū), طَرَف (ṭaraf) is a part of a group imagined like a wing or side of that whole.

طَرْف (ṭarf) in the meaning of gaze: in طَرْفُهُمْ (ṭarfuhum), طَرْفُكَ (ṭarfuka), قَاصِرَاتُ الطَّرْفِ (qāṣirāt al-ṭarf), and طَرْفٍ خَفِيٍّ (ṭarfin khafiyy), the word belongs to the field of eye and gaze.

Return of the gaze: in Ibrahim 14:43 and An-Naml 27:40, طَرْف (ṭarf) comes with the verb ارتدّ (irtadda). In An-Naml, the return of the gaze is a measure of short time. In Ibrahim, the non-return of the gaze is an image of staring and terror.

Restricting the gaze and hidden gaze: قاصرات الطرف (qāṣirāt al-ṭarf) points to limiting the range of the gaze. من طرف خفي (min ṭarfin khafiyy) relates to a hidden, weak, or indirect mode of looking. These two uses are not identical psychologically or structurally.

Syntactic and Structural Notes

طَرَفًا مِنَ الَّذِينَ كَفَرُوا (ṭarafan mina alladhīna kafarū): طَرَفًا (ṭarafan) is the object of يقطع (yaqṭaʿ). The preposition مِنْ (min) shows the whole from which this side or part comes: a part of those who disbelieved.

طَرَفَيِ النَّهَارِ (ṭarafayi al-nahār): طَرَفَيِ (ṭarafayi) is the dual of طَرَف (ṭaraf) in the accusative. When annexed to النَّهَار (al-nahār), the dual nūn is omitted: طَرَفَيْنِ (ṭarafayn) becomes طَرَفَيِ النَّهَارِ (ṭarafayi al-nahār). Meaning: the two sides of the day.

أَطْرَافَ النَّهَارِ (aṭrāfa al-nahār): أَطْرَاف (aṭrāf) is the plural of طَرَف (ṭaraf) and is annexed to النَّهَار (al-nahār). Its plural form can point to zones and parts located on the two sides of the day. Its placement opposite آناء الليل (ānāʾ al-layl) may also affect the plural form and the sonic and semantic balance of the sentence. But this structure alone cannot produce an exact number of times or a complete calendrical system.

نَنْقُصُهَا مِنْ أَطْرَافِهَا (nanquṣuhā min aṭrāfihā): the preposition مِنْ (min) shows the point or region from which reduction begins: We decrease it from its edges. The structure indicates reduction from the edges, not necessarily destruction of the whole.

لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ (lā yartaddu ilayhim ṭarfuhum): طَرْفُهُمْ (ṭarfuhum) is the subject of يرتدّ (yartaddu). The literal structure is: their gaze does not return to them. This expression concerns the return of the gaze, not the return of the eyelid.

قَاصِرَاتُ الطَّرْفِ (qāṣirāt al-ṭarf): قاصرات (qāṣirāt) is a feminine plural active participle, and الطرف (al-ṭarf) is its genitive complement. Semantically, طَرْف (ṭarf) is what is kept limited: those who limit the gaze.

مِنْ طَرْفٍ خَفِيٍّ (min ṭarfin khafiyy): طَرْف (ṭarf) is genitive after مِنْ (min), and خَفِيّ (khafiyy) is its adjective. مِنْ (min) can show the origin or channel of the gaze: from a hidden gaze; from a covered corner of the eye.

Difference from Nearby Roots

ط ر ف (ṭ r f) and ج ن ب (j n b): ج ن ب (j n b) points to side, flank, and being positioned on one side of something. طَرَف (ṭaraf) is closer to edge, boundary, or end of a whole. A side can be a broad direction without necessarily being the end of the thing.

ط ر ف (ṭ r f) and ح د د (ḥ d d): حد (ḥadd) points to a precise separating boundary. طَرَف (ṭaraf) can be a region near the boundary, not only the boundary line. حد (ḥadd) is more exact and delimiting; طَرَف (ṭaraf) can be a broader marginal part.

ط ر ف (ṭ r f) and ناحية (nāḥiyah): ناحية (nāḥiyah) means a region, direction, or part of a place. طَرَف (ṭaraf) has a clearer relation to margin and end. A ناحية (nāḥiyah) can be any part of a territory, while طَرَف (ṭaraf) is usually distant from the center.

ط ر ف (ṭ r f) and ش ط ر (sh ṭ r): شطر (shaṭr) points to a direction, side, or part of a whole, and sometimes means half. طَرَف (ṭaraf) highlights edge and end more; شطر (shaṭr) focuses on direction or share of the whole.

ط ر ف (ṭ r f) and جزء (juzʾ): جزء (juzʾ) is any part of a whole, whether central or marginal. طَرَف (ṭaraf) means “part” when that part is imagined as a wing or outer side of the whole.

ط ر ف (ṭ r f) and ب ص ر (b ṣ r): بصر (baṣar) refers to seeing, visual faculty, and discernment. طَرْف (ṭarf) in the visual field focuses more on the gaze itself, its direction, or its back-and-forth movement.

ط ر ف (ṭ r f) and نظر (naẓar): نظر (naẓar) is the act of looking, paying attention, or examining. طَرْف (ṭarf) can be the gaze itself or its state. In يَنْظُرُونَ مِنْ طَرْفٍ خَفِيٍّ (yanẓurūna min ṭarfin khafiyy), نظر (naẓar) is the act of looking, while طرف خفي (ṭarf khafiyy) is its quality or channel.

ط ر ف (ṭ r f) and لحظ (laḥẓ): لحظ (laḥẓ) more often indicates a short, sideward, or corner-of-the-eye glance. طَرْف (ṭarf) is broader and can include any gaze or movement of the eye. In طرف خفي (ṭarf khafiyy), because of the context, طرف (ṭarf) comes close to لحظ (laḥẓ).

ط ر ف (ṭ r f) and عين (ʿayn): عين (ʿayn) names the organ of the eye. طَرْف (ṭarf), in the visual branch, expresses the eye from the perspective of gaze, direction, and movement of sight. Therefore, translating it as “eye” is sometimes possible, but does not always preserve the whole field of the word.

ط ر ف (ṭ r f) and وسط (wasaṭ): وسط (wasaṭ) is the middle or center and is imagistically opposite to طرف (ṭaraf). طرف (ṭaraf) is known when a whole and a middle are imagined and something is positioned toward its outer side.

Translation Suggestions for Forqan

طَرَف (ṭaraf): edge, side, end, outer region, part, wing in a group context.

أَطْرَاف (aṭrāf): edges, sides, outer regions, borders, terminal parts.

طَرَفَي (ṭarafay): two sides, two edges, two terminal zones.

طَرْف (ṭarf): gaze, eye, direction of gaze, movement of gaze.

طَرْفَة (ṭarfah): one movement of the eye, an eye-blink, a short moment.

قَاصِرَاتُ الطَّرْفِ (qāṣirāt al-ṭarf): restrainers of the gaze, limiters of the gaze, gaze-self-restrained ones.

مِنْ طَرْفٍ خَفِيٍّ (min ṭarfin khafiyy): from a hidden gaze, from a hidden corner of the eye, with a limited and covered gaze.

For لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا (li-yaqṭaʿa ṭarafan mina alladhīna kafarū), the suggested translation is: “so that He may cut off a part of those who disbelieved.”

For طَرَفَيِ النَّهَارِ (ṭarafayi al-nahār), the suggestion is: “the two sides of the day.”

For أَطْرَافَ النَّهَارِ (aṭrāfa al-nahār), the suggestion is: “parts on the two sides of the day.” “The edges of the day” is closer to the wording, but in English it may require explanation.

For نَنْقُصُهَا مِنْ أَطْرَافِهَا (nanquṣuhā min aṭrāfihā), the suggestion is: “We decrease it from its outer regions.”

For لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ (lā yartaddu ilayhim ṭarfuhum), the suggestion is: “their gaze does not return to them.”

For قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ (qabla an yartadda ilayka ṭarfuka), the precise suggestion is: “before your gaze returns to you.” A smoother suggestion is: “before you blink.”

For قَاصِرَاتُ الطَّرْفِ (qāṣirāt al-ṭarf), the suggestion is: “restrainers of the gaze.”

For يَنْظُرُونَ مِنْ طَرْفٍ خَفِيٍّ (yanẓurūna min ṭarfin khafiyy), the suggestion is: “they look from a hidden corner of the eye.”

Linguistic Summary

The root ط ر ف (ṭ r f) in one field points to edge, end, side, and a part of a whole. In the Qur'an, this branch is used for part of a group, the two sides of the day, and the outer regions of the earth.

In another field, طَرْف (ṭarf) is connected to the eye and gaze and can express the return of the gaze, its restriction, or a hidden gaze. The precise historical connection between the “edge” branch and the “gaze” branch is not certain, and it is better to keep them separate in Qur'anic analysis.

In the first branch, the main feature of the root is relation to the whole, the center, and the margin. In the visual branch, the focus is on the direction, range, and movement of the gaze.