Q 7:203 in the tafsīr of Shaykh Ibrāhīm Niasse

وَإِذَا لَمْ لَوْلَا اِنَّمَآ مَا إِلَيَّ مِن هَٰذَا مِن

And when thou bringest not a verse for them they say: Why hast thou not chosen it? Say: I follow only that which is inspired in me from my Lord. This (Qur'an) is insight from your Lord, and a guidance and a mercy for a people that believe — 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, ¶49 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 3 · the annual Ramaḍān cycle

فإذا هم مبصرون، فإذا بصروا الحق غاب عنهم الشيطان (وَإِخْوَانُهُمْ) إخوان الشياطين من الكفار (يُمِدُّونَهُمْ) أي الشياطين الْغَيِّ ثُمَّ هم (لا يُقْصِرُونَ) يكفون عنه بالتبصر كما تبصر المتقون (وَإِذَا لَمْ تَاتِهِم) أهل مكة (بايَةِ) مما اقترحوا ( قَالُواْ لَوْلاَ إَجْتَبَيْتَهَا أنشأتها من قبل نفسك فلِ) لهم (إِنَّمَآ أَتَّبِعُ مَا يُوحِىّ إِلَىَّ مِن رَبِّ وليس لي أن آتي من عند نفسي بشيء هذا القرآن (بَصَآيرُ) حجج (مِن رَّبِّكُمْ وَهُديࣰ وَرَحْمَةࣱ لِّقَوْمࣲ يُومِنُونَۖ) لأنهم المنتفعون به (وَإِذَا فُرِئَ الْقُرْءَانُ بَاسْتَمِعُواْ لَهْ وَأَنصِتُوا) عن الكلام (لَعَلَّكُمْ تُرْحَمُونَ نزلت في ترك الكلام في الخطبة أو في الصلاة، في بداية الإسلام كان المصلي يتكلم حتى نزلت هذه الآية فقال الرسول صلى اللّٰه عليه وسلم (إن في الصلاة شغلا) 1 عن الكلام فنهى عن الكلام في الصلاة أو في الخطبة أو عند تلاوة القرآن «وَإِذَا قُرِۓَ اَ۬لْقُرْءَانُ فَاسْتَمِعُواْ لَهُۥ وَأَنصِتُواْ لَعَلَّكُمْ …

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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