Q 11:49 in the tafsīr of Shaykh Ibrāhīm Niasse

تِلْكَ مِنَ إِلَيْكَۖ مَا أَنتَ وَلَا مِن هَٰذَاۖ اِنَّ

This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil) — 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 Hūd begins at vol. 4, p. 193 (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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 25, ¶63 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 196 · the annual Ramaḍān cycle

بعقوب يوسف بمصر كذلك يوم عاشوراء، فبإكرام عشرة من الأنبياء سمي يوم عاشوراء1 فقال النبي صلى اللّٰه عليه وسلم (نحن أحق بموسى منكم فصامه وأمر بصيامه) ويقول (صيام يوم عاشوراء إني أحتسب على اللّٰه أن يكفر السنة التي قبله، وصيام يوم عرفة إني أحتسب على اللّه أن يكفر السنة التي قبله والسنة التي بعده)2. تِلْكَ مِنَ انْبَآءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلا فَوْمُكَ مِ قَبْلِ هَٰذَا بَاصْبِرٌ إِنَّ ٱلْعَفِبَةَ لِلْمُتَّقِينَ وَالَىٰ عَادٍ آخَاهُمْ) من القبيلة هُودا قَالَ يَقَوْمِ اِعْبُدُواْ اللَّهِ) وحدوه (مَا لَكْم مٍ اِلَهِ غَيْرُهُ إِلَ انتُمْ في عبادتكم الأوثان (إِلَّ مُفْتَرُونَ) كاذبون (يَقَوْمِ لَا أَسْئَلُكُمْ عَلَيْهِ) على التوحيد (أَجْراً إنَ آجْرِي إِلاَّ عَلَى ألذِ بَطَرَنِي إن أجري إلا على الله، اللّٰه تبارك وتعالى عادته يبعث الأنبياء فقراء ولكن مع فقرهم لا يطلبون بتبليغ الرسالة أجرا، كلهم يقول إن أجري إلا على الذي فطرني خلقني (أَفَلَا تَعْقِلُونَۖ …

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.

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.

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