Sūrat Al-Naml · 27 : 44

Q 27:44 in the tafsīr of Shaykh Ibrāhīm Niasse

لَهَا فَلَمَّا عَن إِنَّهُۥ مِّن إِنِّے مَعَ سُلَيْمَٰنَ

It was said unto her: Enter the hall. And when she saw it she deemed it a pool and bared her legs. (Solomon) said: Lo! it is a hall, made smooth, of glass. She said: My Lord! Lo! I have wronged myself, and I surrender with Solomon unto Allah, the Lord of the Worlds — 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 Al-Naml begins at vol. 7, p. 85 (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 37, ¶114 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 52 · the annual Ramaḍān cycle

يختبر عقلها\! (بَلَمَّا جَاءَتْ فِيلَ) لها (أَهَكَذَا عَرْشُيّ) عرشك مثل هذا؟ ( قَالَتْ كَأَنَّهُ هُوَ عرفته ولكن لما شبهوا لها شبهت لهم «قَالَتْ كَأَنَّهُو هُوَ» فعلم سليمان أن هذه تامة العقل 2 (وَأوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ) أخبرها سليمان أن اللّٰه أعطاه علما بإيصال هذا العرش قبل وصولها ( وَصَدَّهَا) كان صد بلقيس عن عبادة اللّٰه (مَا كَانَت تَّعْبُدُ مِن دُونِ اِ۬للَّهِۖ إِنَّهَا كَانَتْ مِن قَوْمࣲ كٰ۪فِرِينَۖ قِيلَ لَهَا اَ۟دْخُلِے اِ۬لصَّرْحَۖ) بنى سليمان قصرا من زجاج أبيض شفاف وجعل تحته ماء وسمكا وجعل فوقه القوارير فأمرها بالدخول إلى سليمان (قَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةَ لما رأت الماء تحت الزجاج ظنت أن هذا بحر ( وَكَشَمَتْ عَى سَافَيْهَام) لتخوضه، ومقصود سليمان هو هذا لينظر إلى ساقيها هل كما قالوا أم لا، (قَالَ إِنَّهُ صَرْحٌ مُمَرَّد مملس صِ قَوَارِيرَ) زجاج ادخلي فقط فدعاها إلى الإسلام فأسلمت (قَالَتْ رَبِّ إِنِّي ظَلَمْتْ نَعْسِ) بعبادة غيرك …

Read in context →

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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