Q 20:37 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَقَدْ عَلَيْكَ

And indeed, another time, already We have shown thee favour — 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 Ṭāhā begins at vol. 6, p. 69 (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, ¶119 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 40 · the annual Ramaḍān cycle

الاضجاع كذلك، أما اللسان فهو مطلق في كل وقت من الأوقات، إذا مشيت فالنسان منطلق، وإذا قعدت فاللسان منطلق، وإذا اضجعت فاللسان منطلق، يتكلم في الموجود وفي المعدوم أي في الحق والكذب، يتكلم في الخالق والمخلوق لا يعجزه شيء، لا يعجز اللسان أن يتكلم في أي شيء حتى في الحق، سبوا الحق وسبوا الأنبياء هذا بالألسنة، هذه الآلة التي لها هذه القوة ينبغي للإنسان أن يكون على حذر منها. طلب النبوءة لأخيه، الأخوة على أقسام: أخوة أعداء كإخوة يوسف، عادوا يوسف وباعوه ورموه في الجب، وموسى أخوه هارون طلب له أعلى مقام وهو النبوءة (إِشْدُدْ بِهِ أَزْرِه وَأَشْرِكْهُ فِيّ أَمْرِه كَنْ نُسَبِّحَكَ كَثِيراً وَنَذْكْرَكَ كَثِيراً إِنَّكَ كُنتَ بِنَا بَصِيراً قَالَ فَدْ اوتِيتَ سُؤْلَكَ يَامُوسى ← منَّا عليك (وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً ا۟خْر۪يٰٓ إِذَ اَوْحَيْنَآ إِلَيٰٓ أُمِّكَ)) مناما لما ولدتك (ما يُوجى في أمرك (أَن إفْذِمِيهِ ألقيه مِ التَّابُوتِ قَافْذِفِيهِ فِى الْيَمِّ بحر النيل

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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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