Q 19:4 in the tafsīr of Shaykh Ibrāhīm Niasse

إِنِّے مِنِّے وَلَمَ

Saying: My Lord! Lo! the bones of me wax feeble and my head is shining with grey hair, and I have never been unblest in prayer to Thee, my Lord — Pickthall

Shaykh Ibrāhīm Niasse (d. 1975) read the whole Qurʾān aloud at Medina Baye over fifty-six sessions between ẓuhr and ʿaṣr in Ramaḍān 1383/1964, and his students wrote those sessions down as Fī Riyāḍ al-Tafsīr. He comes back to the same āya elsewhere — in the fatwās, the Ḥikam, the poetry — decades apart. About the tafsīr →

In the printed edition: Sūrat Maryam begins at vol. 6, p. 40 (Tūnis 2022, 10 vols.)

The āya above is Warsh ʿan Nāfiʿ, the rasm of the printed edition. The root behind each underlined word comes from a Ḥafṣ ʿan ʿĀṣim corpus, realigned to this Warsh text word by word; 125 of the 6,236 āyāt differ in word count between the two riwāyāt, and those were aligned rather than assumed. A word carries no underline where the corpus supplies no root. Lexicon entries are a reading aid and carry no page reference; the edition does not cite them. Page references elsewhere on this site follow the ten-volume Tunis 2022 printing this site was transcribed from; published scholarship on this text cites the six-volume Tunis 2010 printing, whose pagination is different.

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Exegesis of the verse

Sustained interpretation of the verse as a verse — lemma, gloss, expansion.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 32, ¶6 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 40 · the annual Ramaḍān cycle

"تَحْمَتِ رَبِّكَ عَبْدَهُ "كأن الرب لمحمد وزكرياء عبد لله. إن اللّه تبارك وتعالى استجار الدعاء لزكرياء وخرق له العادة في نيل الولد وهذه قصة ذلك (إِذْ نَادِى رَبَّهُ و نِدَاءً) مشتملا على دعاء ( خَمِيَّ أي سرا، جوف الليل لأنه أسرع للإجابة. ذكر أن زكرياء دعا اله تبارك وتعالى بل ناداه والنداء بالصوت الرفيع، جمع بين "نِدَآء" و"خَصِياً" على أنه طلب بلسانه فصار نداء وبصوت منخفض فكان خفيا، أو نداء لا يكون خفيا إلا إذا كان ذكر السر الذي لا يطلع عليه الملائكة فكان خفيا!. طلب زكرياء من ربه ولكن جعل ذلك سرا. والحكمة في إسرار زكرياء لهذا الدعاء أن أعداءه وهم الموالي الذين ذكر، أبناء عمه الذين سيرثونه من شرار بني إسرائيل، فعلم أنهم إذا سمعوه يدعو هذا الدعاء ربما آذوه، وأيضا أخفى هذا الدعاء لأنه إذا سمع به الناس يستهزئون به ويضحكون عليه، فهو شيخ كُبار كما سيذكر في الآية بلغ تسعا وتسعين سنة وما ولد له قط، وكذلك زوجته بلغت ثمانا وثمانين وما ولد لها قط، كان طلب الولد منهما إذا سمع به الناس يسخرون به …

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Entries are grouped by what Shaykh Ibrāhīm is doing with the verse, then ordered oldest first inside each group, so the same words can be seen carrying different work across a career. Every entry names the witness it comes from and how well attested the attribution is. Loci that are known but not yet available are listed rather than hidden. Beyond Fī Riyāḍ al-Tafsīr, 156 āyāt have so far been indexed from his other writings — the Ḥikam, the fatwās, Kāshif al-Ilbās, theQanābīl, the Tafsīr Maʿānī cassettes. A verse with nothing under this heading has not been searched in them and found wanting; it has not been searched.

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