Q 20:47 in the tafsīr of Shaykh Ibrāhīm Niasse

إِنَّا مَعَنَا إِسْرَآءِيلَ وَلَا قَدْ مِّن عَلَيٰ مَنِ

So go ye unto him and say: Lo! we are two messengers of thy Lord. So let the children of Israel go with us, and torment them not. We bring thee a token from thy Lord. And peace will be for him who followeth right guidance — 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, ¶123 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 40 · the annual Ramaḍān cycle

تخافا إن اللّٰه تبارك وتعالى معكما، (فَاتِيَٰهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِےٓ إِسْرَآءِيلَ) إلى الشام أو إلى فلسطين (وَلا تُعَذِّبْهُمْ فَدْ جِيْنَاكَ بِئَايَةٍ) بحجة (صِ رَبِّكٌ وَالسَّلَمْ عَلَىٰ مَ إنَّبَعَ ألْهَدى السلامة له (إِنَّا قَدْ أو حِىَ إِلَيْنَآ أَلَّ الْعَذَابَ عَلَىٰ مَى كَذَّبَ)) بما جئنا به (وَتَوَلَى) أعرض عنه « قَالَ قَمَى رَبُّكُمَا يَمُوسِى) اقتصر عليه (قَالَ رَبُّنَا اَ۬لذِےٓ أَعْط۪يٰ كُلَّ شَےْءٍ خَلْقَهُۥ ثُمَّ هَد۪يٰۖ) هداه إلى مطعمه ومشربه ومنكحه (قَالَ فَمَا بَالُ اُ۬لْقُرُونِ اِ۬لُاول۪يٰۖ) كقوم نوح وهود ولوط وصالح (قَالَ عِلْمُهَا عِندَ رَبِّي مِي كِتَابٌ) أراد أن يشغله عن التوحيد الذي يشرحه لئلا يهتدي الناس بسماع هذا التوحيد فأراد أن يشغله بحديث القرون، فانصرف موسى إلى ما هو بصدده لاَّ يَضِلُّ رَبِّى وَلَاَ يَنسَىّ ألذِى جَعَلَ لَكُمْ الارْضَ مِهدا فراشا (وَسَلَكَ لَكُمْ فِيهَا سُبْلًا طرقا (وَأَنزَلَ مِنَ السَّمَآءِ مَاءَ …

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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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