Sūrat Al-Aʿrāf · 7 : 194

Q 7:194 in the tafsīr of Shaykh Ibrāhīm Niasse

إِنَّ اَ۬لذِينَ مِن لَكُمُۥٓ إِن

Lo! those on whom ye call beside Allah are slaves like unto you. Call on them now, and let them answer you, if ye are truthful — 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, ¶37 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 3 · the annual Ramaḍān cycle

انتُمْ صَامِتُونَ) عن دعائهم لا يتبعوه لعدم سماعهم (إِنَّ الذِينَ تَدْعُونَ) تعبدون ومٍ دُوبِ اللَّهِ عِبَادٌ) مملوكة ( آمْثَالُكُمْ جَادْعُوهُمْ وَلْيَسْتَجِيبُواْ لَكُم دعاء كم (إِن كُنتُمْ صَدِقِينَ) في أنها آلهة لو كانوا آلهة لاستجابوا الدعاء، ولكنهم عاجزون ( أَلَهُمُو أَرْجُلٌ يَمْشُوتَ بِهَا هل الآلهة يقدرون على المشي؟ لا، (أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا لا، (أَمْ لَهُم أَعْيِنٌ يُبْصِرُونَ بِهَا لا، ( أَمْ لَهُمُ ءَاذَانٌ يَسْمَعُونَ بِهَا)) استفهام إنكار، ليس لهم شيء من ذلك مما هو لكم فكيف تعبدونهم وأنتم أتم حالا منهم؟ فالعابدون أكمل من المعبود لأن العابدين لهم هذه الأشياء والأصنام ليس عندهم شيء من ذلك، كيف تعبدون إلها أنتم أكمل منه؟ ( فُلُ ادْعُواْ شُرَكَاءَكُمْ إلى هلاكي (ثُمَّ كِيدُونِ فَلا تُنظِرُونِ) تمهلوني فإنى لا أبالي بكم (إِلَّ وَلِّيَ اللَّهُ) متولي أموري هو اللّٰه ألذِى نَزَّلَ الْكِتَبَ) القرآن ( وَهُوَ يَتَوَلَّى الصَّلِحِينَ) بحفظه (» وَالذِيرَ تَدْعُوبَ مِ …

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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