Q 61:5 in the tafsīr of Shaykh Ibrāhīm Niasse

وَإِذْ مُوس۪يٰ لِمَ وَقَد أَنِّے إِلَيْكُمْۖ فَلَمَّا لَا

And (remember) when Moses said unto his people: O my people! Why persecute ye me, when ye well know that I am Allah's messenger unto you? So when they went astray Allah sent their hearts astray. And Allah guideth not the evil-living folk — 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-Ṣaff begins at vol. 9, p. 239 (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 50, ¶149 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 189 · the annual Ramaḍān cycle

ملصق بعضه إلى بعض ثابت وَ اذكر (وَإِذْ قَالَ مُوس۪يٰ لِقَوْمِهِۦ يَٰقَوْمِ لِمَ تُوذُونَنِے) قالوا إنه آدر أي منتفخ الخصية وليس كذلك وكذبوه (وَقَد تَّعْلَمُونَ أَنِّے رَسُولُ اُ۬للَّهِ إِلَيْكُمْۖ فَلَمَّا زَاغُوٓاْ) عدلوا عن الحق بإيذائه ( أَزَاغَ اللَّهُ فُلُوبَهُمْ أمالها عن الهدى وَاللَّهُ لا يَهْدِى الْقَوْمَ الْعَسِفِين وَ اذكر (إِذْ فَالَ عِيسَى إَبْنُ مَرْيَمَ يَبَنِةِ إِسْرَاءِيلَ) لم يقل يا قوم لأنه لم يكن له فيهم قرابة ( إِنِّى رَسُولُ اللَّهِ إِلَيْكُم مُصَدِّقاً لِمَا بَيْنَ يَدَىَّ قبلي (مِسَ التَّوْرِيةِ وَمُبَشِّراً بِرَسُولِ يَاتِي مِنْ بَعْدِيَ إسْمُهُ وَ أَحْمَدْ) بشر بالنبي صلى اللّٰه عليه وسلم وكان اسمه في الكتب المنزلة أحمد، عصم اللّه هذا الاسم حتى ما تسمى به أحد قبل الرسول صلى اللّٰه عليه وسلم لئلا يقع لبس، ومحمد لما قرب إتيانه وتكلم الرهبان والكهنة بأن رسولا يسمى محمدا سيخرج من الحرم سمى ستة من الأقوام أولادهم محمدا، محمد بن سلمة، محمد بن أحيحة..

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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