Q 37:158 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَقَدْ إِنَّهُمْ

And they imagine kinship between him and the jinn, whereas the jinn know well that they will be brought before (Him) — 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-Ṣāffāt begins at vol. 8, p. 92 (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.

locus

act

1 of 1

text available

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 43, ¶17 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 105 · the annual Ramaḍān cycle

استخير كفار مكة توبيخا لهم ("ألبرِّيِّكَ ألْبَنَاتَ) بزعمهم أن الملالكة بنات اللّٰه فوله الْبَنُونَ) فيختصون بالأسنى كيف يكون هذا؟ اللّٰه الخالق الفعال لما يريد إن كان له ولد يكون ذكرا لا يكون بنتا وأنتم المربوبون عندكم الأبناء والله يكون عنده البنات؟ هذا ما يمكن. (أَمْ خَلَقْنَا الْمَلِّيِكَةَ إِنَّمَآ وَهَمْ شَهِدُونَ ) من أخبرهم أن الملائكة إناث؟ هم ليس لهم صور، أشكال روحانية لم يتلونوا ولم يتشكلوا ولم يتشخصوا، كيف يكون فيهم ذكورة وأنوثة (أَلَآ إِنَّهُم مِّنِ اِفْكِهِمْ لَيَقُولُونَ وَلَدَ اَ۬للَّهُ) كذب فقط قولهم إن اللّه له بنات هن الملائكة (وَإِنَّهُمْ لَكَٰذِبُونَۖ أَصْطَفَي اَ۬لْبَنَاتِ عَلَي اَ۬لْبَنِينَۖ مَا لَكُمْۖ كَيْفَ تَحْكُمُونَۖ) كيف يختار البنات على البنين؟ هذا الحكم فاسد، الابن أكمل من البنت، البنت عورة، اللّٰه لو كان يتخذ ولدا لاتخذ ولدا ذكرا (أَفَلَا تَذَّكَّرُونَۖ أَمْ لَكُمْ سُلْطَٰنࣱ مُّبِينࣱ) حجة واضحة أن لله ولدا؟ لا جَاتُوا بِكِتَبِكُمُ التوراة فأروني …

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.

Go to1–182