Sūrat Al-Baqara · 2 : 260

Q 2:260 in the tafsīr of Shaykh Ibrāhīm Niasse

وَإِذْ إِبْرَٰهِيمُ أَوَلَمْ بَل۪يٰ وَلَٰكِن مِّنَ إِلَيْكَ ثُمَّ عَلَيٰ مِّنْهُنَّ ثُمَّ اَنَّ

And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise — 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-Baqara begins at vol. 1, p. 54 (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.

3
loci in the corpus
2
distinct acts
3 of 3
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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 7, ¶38 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 3 · the annual Ramaḍān cycle

موجب الهداية يكون موجبا لهلاكهم هم. وعزير سؤاله ليس فيه أدب "قَالَ أَنَبى يُحْيِ هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فلهذا أري الآية لكن في نفسه ذاق تعبا، وإبراهيم الذي هو كامل الأدب طلب ما طلب عزير لكن بأدب كامل (وَ) اذكر { إِذْ قَالَ إِبْرَهِيمٌ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتِى) أتى باسم رب يا رب أرني طلب من اللّٰه تبارك وتعالى أن يريه الكيفية، ما شك

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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.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 7, ¶41 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 3 · the annual Ramaḍān cycle

قلب يطمئن إلى الدنيا فقط "رَضُواْ بِالْحَيَوَةِ الدُّنْيا وَاطْمَأَنُّواْ بِهَا" أهل الدنيا اطمئنائُهم بالدنيا فقط لأن ذلك مبلغهم من العلم، وأهل اللّٰه اطمئناتُهم بذكر اللّه "أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبّ" وخواص الخواص اطمئنائُهم بالمشاهدة «أَرِنِي كَيْفَ تُحْيِ الْمَوْتىٰ» «أَوَلَمْ تُومِن قَالَ بلَى« وَلَكِن ليَطْمَئِنَّ فَلْبِه» بالمشاهدة، إبراهيم من أهل المشاهدة {قَالَ فَخُذَ أَرْبَعَةً مِنَ الطَّيْرِ فَصْرْهُنَّ إِلَيْكَ} خذ أربعة من الطير: الديك والنسر والغراب والطاووس اقتلهن وقطعهن واخلط لحمهن بريشهن واجمع ذلك كله {ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ} من جبال أرضك { مِنْهُنَّ جُزْءاً ثُمَّ آَدْعُهُنَّ يَاتِينَكَ سَعْيَا} سريعا { وَاعْلَمَ آنَّ اللَّهَ عَزِيزٌ حَكِيم} في صنعه. فأخذ طاووسا ونسرا وغرابا وديكا وفعل بِهن ما ذكر وأمسك رؤوسهن عنده ودعاهن فتطايرت الأجزاء إلى بعضها حتى تكاملت ثم أقبلت إلى رأسها فقام طائرا. هذا إبراهيم لما طلب أن يرى كيفية البعث دله اللّٰه على …

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The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 28, ¶20 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 70 · the annual Ramaḍān cycle

(كَذَٰلِكَ) كما أرسلنا الأنبياء قبلك (أَرْسَلْنَٰكَ فِےٓ أُمَّةٖ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٞ لِّتَتْلُوَاْ عَلَيْهِمُ) لتقرأ عليهم (اُ۬لذِےٓ أَوْحَيْنَآ إِلَيْكَ) القرآن (وَهُمْ يَكْفُرُونَ بِالرَّحْمَٰنِۖ ) حيث قالوا لما أمروا بالسجود له "وَمَا الرَّحْمَٰنِۖ " ( قُلْ هُوَ رَبِّے لَآ إِلَٰهَ إِلَّا هُوَۖ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِۖ )

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Lesson 28 runs Q 13:19–Q 14:52. 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.

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