Q 57:26 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَقَدَ نُوحاࣰ وَإِبْرَٰهِيمَ فِے فَمِنْهُم مِّنْهُمْ

And We verily sent Noah and Abraham and placed the prophethood and the scripture among their seed, and among them there is he who goeth right, but many of them are evil-livers 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-Ḥadīd begins at vol. 9, p. 174 (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.

1
locus
1
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 49, ¶104 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 152 · the annual Ramaḍān cycle

(وَلَفَدَ ارْسَلْنَا نُوحا وَإِبْرَاهِيمَ وَجَعَلْنَا مِي ذُرِّبَّتِهِمَا النُّبُوَةَ وَالْكِتَبَ) لأن الكتب الأربعة التوراة والإنجيل والزبور والفرقان كلها نزلت في ذرية إبراهيم (فَمِنْهُم مُّهْتَدࣲۖ وَكَثِيرࣱ مِّنْهُمْ فَٰسِقُونَۖ) أولاد إبراهيم فيهم المهتدون ولكن أكثرهم فاسقون وثُمَّ فَقَّيْنَا عَلَىّ ءَابِرِهِم بِرُسُلِنَاه) واحدا بعد واحد (وَفَقَّيْنَا بِعِيسَى آبْنِ مَرْيَمَ) آخر الأنبياء قبل محمد (وَءَاتَيْنَٰهُ الانجِيلَ وَجَعَلْنَا مِح فُلُوبٍ ألذِينَ إتَّبَعُوهُ رَأْبَةً وَرَحْمَةً عيسى كان في قلبه رأفة ورحمة شديدة ( رَهْبَانِيَّةً) هي رفض النساء واتخاذ الصوامع (إبْتَدَعُوهَا)) الرهبانية ما أنزلها اللّٰه في الإنجيل، إنما ابتدعوها من قبل أنفسهم فلهذا ضاعت، لا رهبانية في الإسلام، (مَا كَتَبْنَٰهَا عَلَيْهِمْ ما أمرناهم بها إِلاَّ) لكن فعلوها (إبْتِغَآءَ رِضْوَلِ اللَّهِ) أول إنشائهم للرهبانية، قصدهم طلب رضوان اللّٰه تبارك وتعالى (فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَاۖ) ولكنهم غيروا

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.

1–29