Q 7:157 in the tafsīr of Shaykh Ibrāhīm Niasse

اَ۬لذِينَ اَ۬لذِے فِے اِ۬لتَّوْر۪يٰةِ وَالِانجِيلِ عَنِ لَهُمُ عَلَيْهِمُ عَنْهُمُۥٓ اَ۬لتِے عَلَيْهِمْۖ فَالذِينَ بِهِۦ اَ۬لذِےٓ مَعَهُۥٓ أُوْلَٰٓئِكَ هُمُ

Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful 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-Aʿrāf begins at vol. 3, p. 191 (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 19, ¶102 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 216 · the annual Ramaḍān cycle

لا يقرأ شيئا ولا يكتب، نسِب إلى أمه كأنه بقي على حالته التي ولدته عليها أمه، فهذا سب في غير محمد، وأما في حق محمد صلى اللّٰه عليه وسلم فهو مدح، لأنه لما كان أميا ما منعه ذلك من أن يكون أعلم الأولين والآخرين (ألذِي يَجِدُوتَهُو مَكُتُوباً عِندَهُمُ مِي التَّوْرِبَةِ وَالانجِيلِ) النبي الذي كتب في التوراة وكتب في الإنجيل باسمه وصفته، التوراة والإنجيل كلهما بشر بمجيء البارقليط مولده فاران، البارقليط معناه روح الحقا، أو معناه أحمد أو محمد، وفاران معناه مكة (يَامُرُهُم بِالْمَعْرُوفِ وَيَنْه۪يٰهُمْ عَنِ اِ۬لْمُنكَرِ وَيُحِلُّ لَهُمُ اُ۬لطَّيِّبَٰتِ) مما حرم في شرعهم (وَيُحَرِّمُ عَلَيْهِمْ الْخَبِّءِثَ) من الميتة ونحوها (وَيَضَعُ عَنْهُم إِصْرَهُمْ) ثقلهم، الثقل الذي كان في تكاليف التوراة والإنجيل وضعه محمد صلى اللّٰه عليه وسلم (وَالاغْلَل) الشدائد (ألتِ كَانَتْ عَلَيْهِمْ) كقتل النفس في التوبة وقطع أثر النجاسة، أتى بملة إبراهيم سمحة بيضاء ليلها كنهارها ( بَالذِيرَ ءَامَنُوا بِهِ) بمحمد صلى

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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