مُوس۪يٰ إِنَّكَ فِرْعَوْنَ فِے عَن عَلَيٰٓ عَلَيٰ فَلَا حَتَّيٰ
And Moses said: Our Lord! Lo! Thou hast given Pharaoh and his chiefs splendour and riches in the life of the world, Our Lord! that they may lead men astray from Thy way. Our Lord! Destroy their riches and harden their hearts so that they believe not till they see the painful doom — 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 Yūnus begins at vol. 4, p. 158 (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.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 24, ¶66 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 165 · the annual Ramaḍān cycle
وايضلّوا) في عاقبته عَ سَبِلِكَ) دينك (رَبَّنَا اَ۪طْمِسْ عَلَيٰٓ أَمْوَٰلِهِمْ) امسخها وَاشْمَذْ
Read in context →1383 / 1964 · Arabic · Lesson 24, ¶67 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 165 · the annual Ramaḍān cycle
عَلَىٰ قَلْوبِهِمْ) اطبع عليها واستوثق (فَلَا يُومِنُواْ حَتَّيٰ يَرَوُاْ اُ۬لْعَذَابَ اَ۬لَالِيمَۖ) صار لا يحب إماهم، دعا عليهم أن لا يؤمنوا حتى يأتيهم العذاب وأن اللّٰه يمسخ جميع ما أعطاهم، فمسخت أموالهم جميعا صارت كلا حجارة، الذهب والفضة والثياب والطعام والشراب كلها تحولت حجارة، هذا لولا أنه استجيب فيهم «وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ» لآمنوا ولكن شدد اللّٰه على قلوبهم، طبع عليها فلم يدخل الإيمان في قلوبهم حتى ينزل عليهم العذاب، حتى الخباز يخبز خبزه في التنور فتحول في يده حجارة، هذه تاسعة الآيات. كان موسى يدعو على فرعون وقومه وهارون يؤمّن على دعائه، فلهذا ورد: المؤمّن أحد الداعيين 1، إذا دعوت وأمّن أخوك فكلاكما داع قَالَ) تعالى فَدْ أجِيبَت دَعْوَتُكُمَا استجاب اللّٰه دعوتهما فمسخت أموالهم حجارة، ولم يؤمن فرعون حتى أدركه الغرق بَاسْتَفِيمَا) على الرسالة والدعوة والدعاء أيضا إلى أن يأتيهم العذاب وَلاَ تَتَّبِغِرِّ سَبِيلَ ألذِيسَ لا يَعْلَمُونَ)) في استعجال قضائي، روي أنه مكث بعدها …
Read in context →The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.
Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 19, ¶23 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 216 · the annual Ramaḍān cycle
2 - وهي قوله تعالى: "وَقَالَ مُوسِىٰ رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلَاَو زِينَةَ وَأَمْوَلًا فِى الْحَيَوَةِ إِلدُّنْيَا رَبَّنَا لمضِلُّواْ عَى سَبِيلِكُ رَبَّنَا إَظيسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَىٰ قَلُوِبِهِمْ فَلاَ يومِنواْ حَتَىٰ يَرَوْا العََّابَ ألآلِيمَ
Read in context →Lesson 19 runs Q 7:88–Q 7:170. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.
The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.
1383 / 1964 · Arabic · Lesson 21, ¶54 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 44 · the annual Ramaḍān cycle
ألْعَزِيزُ الْحَكِيمُ"، ومثلك مثل إبراهيم عليه الصلاة والسلام قال: "جَمَى تَيِعَنِ بَإِنَّهُ مِنّهِ وَمَنْ عَصانِي بَإِنَّكَ غَفُورٌ رَحِيمٌ ، وإن الإيمان ليقوي قلب المؤمن حتى يكون أشد من الحجارة، ذلك مثل عمر، مثلك من الأنبياء مثل نوح قال: "رَبِّ لاَ تَذَرْ عَلَى الأَرْضِ مِنَ الْكَفِرِينَ دَيَّارا وقال موسى: "رَبَّنَا إَظْمِسْ عَلَىَ أَمْوَٰلِهِمْ وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلاَ يُومِنُواْ حَتَّىٰ يَرَوْاْ الْعَذَابَ الآليمَ
Read in context →Lesson 21 runs Q 8:41–Q 9:33. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.
The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.
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.