Sūrat Al-Aʿrāf · 7 : 173

Q 7:173 in the tafsīr of Shaykh Ibrāhīm Niasse

أَوْ إِنَّمَآ مِن مِّنۢ بِمَا

Or lest ye should say: (It is) only (that) our fathers ascribed partners to Allah of old and we were (their) seed after them. Wilt Thou destroy us on account of that which those who follow falsehood did — 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 20, ¶15 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 3 · the annual Ramaḍān cycle

الكفار يوم القيامة إنهم ما كانوا عارفين بالتوحيد، فكلهم أقروا بهذا التوحيد في ذلك الميثاق، وإن ادعوا أنهم نسوه فالرسل أخبروهم وهم ثقات فقامت الحجة عليهم (أَوْ تَقْولُوَاْ إِنَّمَآ أَشْرَكَ ءَابَآؤْنَا مِ قَبْلُ قبلنا (وَكُنَّا ذُرِّيَّةً مِن بَعْدِهِمُ فاقتدينا بهم ( أَقَتُهْلِكْنَا) تعذبنا (بِمَا فَعَلَ الْمُبْطِلُونَ) من آبائنا بتأسيس الشرك. لا يمكنهم الإحتجاج بذلك مع إشهادهم على أنفسهم بالتوحيد، والتذكير به على لسان صاحب المعجزة قائم مقام ذكره في النفوس، تذكرة الأنبياء كتذكره في أنفسهم ( وَكَذَٰلِكَ نُعَصِّلُ الأَيَاتِ) نبينها مثلما بينَّا الميثاق ليتدبروها (وَلَعَلَّهُمْ يَرْجِعُون عن كفرهم (وَاتْلُ عَلَيْهِمْ) اليهود نَبَأَ ألذة) خبر الذي ( اتَيْنَٰهُ ءايَتِنَا جَانسَلَغَ مِنْهَا) أعاذنا اللّٰه من ذلك، خرج بكفره كما تخرج الحية من جلدها وهو بلعام بن باعوراء من علماء بني إسرائيل، سئل أن يدعو على موسى وأهدي إليه شيء، فدعا، فانقلب عليه واندلع لسانه على صدره (بَأَتْبَعَهُ الشَّيْطَرُ) …

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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