Sūrat Al-Māʾida · 5 : 32

Q 5:32 in the tafsīr of Shaykh Ibrāhīm Niasse

مِنَ ذَٰلِكَۖ عَلَيٰ إِسْرَآءِيلَ أَنَّهُۥ مَن اَوْ فِے فَكَأَنَّمَا وَمَنَ فَكَأَنَّمَآ ۞وَلَقَدْ ثُمَّ إِنَّ مِّنْهُم ذَٰلِكَ فِے

For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs (of Allah's Sovereignty), but afterwards lo! many of them became prodigals in the earth — 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-Māʾida begins at vol. 3, p. 33 (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 14, ¶16 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 49 · the annual Ramaḍān cycle

أين هابيل؟ قال: لست راعيا له، قال له: إنما قتلتَه، فأنكر أنه قتله. فذهبوا للمحل الذي ذبكه فيه فإذا الأرض قد شربت دم هابيل ولم يبق له أثر، فتوعد اللّٰه تبارك وتعالى الأرض حيث تبتلع دم المقتول، فخرج الدم من الأرض بعد ذلك، فلما وقع العتاب على الأرض بذلك بقيت الأرض لا تشرب دم مذبوح ولو دجاجة يبقى على وجه الأرض. فلما كان ذلك علم آدم أن قابيل قد قتل هابيل فطرده فسكن في اليمن وصار يتجر ويلعب وولد أولادا من الفسقة لا خير فيهم. تلك القصة أمر اللّٰه النبي صلى اللّٰه عليه وسلم أن يقصها على بني إسرائيل لأنهم خالفوا أمر اللّٰه تبارك وتعالى وامتنعوا من دخول الأرض المقدسة، وقص عليهم قصة ابني آدم، وكانت من أسرار كتبهم، والنبي صلى اللّٰه عليه وسلم أمي ولد في أرض الحجاز لم يقرأ ولم يصاحب من قرأ شيئا فأتاهم بالمكنون من علومهم، هذا أدل دليل على رسالته صلى اللّٰه عليه وسلم، فكثير من اليهود أسلموا بسبب هاتين القصتين ( آجْلِ ذَلِكَ)) الذي فعله قابيل (كَتَبْنَا عَلَيٰ بَنِےٓ إِسْرَآءِيلَ أَنَّهُۥ) الشأن …

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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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