Q 72:6 in the tafsīr of Shaykh Ibrāhīm Niasse

وَإِنَّهُۥ مِّنَ مِّنَ

And indeed (O Muhammad) individuals of humankind used to invoke the protection of individuals of the jinn, so that they increased them in revolt against Allah — 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-Jinn begins at vol. 10, p. 94 (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.

locus

act

1 of 1

text available

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 53, ¶15 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 94 · the annual Ramaḍān cycle

تنزه جلاله وعظمته عما نسب إليه (مَا إتَّخَذَ صَحِبَةً ) زوجة (وَلا وَلَدَا مستحيل هذا ( نَّهُ كَانَ يَقُولُ سَمِيهَنَا) جاهلنا (عَلَى الَّهِ شَطَطاً ) غلوا في الكذب لوصفه بذلك تبارك وتعالى (وَإنَّا ظَنَنَّا أَن ه (لَى تَفُولَ الانسُ وَالْجِرُّ عَلَى أَللَّهِ كَذِباه كنا نعتقد هذا لأننا كنا نظن أن أحدا لا يكذب على اللّٰه حتى تبينا كذبهم (وَإِنَّهُۥ كَانَ رِجَالࣱ مِّنَ اَ۬لِانسِ يَعُوذُونَ بِرِجَالࣲ مِّنَ اَ۬لْجِنِّ) وأيضا كان أغوى الجن أن الإنس كانوا يستجيرون بالجن عندما ينزلون في سفرهم، وينزل بهم مخوف يقولون أعوذ بسيد هذا المكان من شر سفهائه. كانت قريش علّمهم جني هذه الكلمة إذا قالوها استجاروا من الجن فلما مضى بهم الزمن أتاهم آت ونهاهم عن ذلك وأمرهم أن يقولوا باسمك اللهم، فجعلوا باسمك اللهم بدل نعوذ بسيد هذا المكان من شر سفهائه حتى نسختها بسم اللّٰه الرحمن الرحيم. لما كان الإنس يستعيدون بالجن يرجونهم ويخافون منهم زاد ذلك الجن غواية ( جَزَادُوهُمْ رَهَفَا طغيانا

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. Passages 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.

Go to1–28