۞وَإِذِ مُوس۪يٰ مِنْهُ قَدْ مِن وَلَا فِے
And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking-place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth — 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.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 4, ¶2 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 96 · the annual Ramaḍān cycle
وقد عطشوا في التيه جَفُلْنَا) لموسى ( إضْرِب بِعَصَاكَ الْحَجَرَ) وهو الذي فر بثوبه[1]، خفيف مربع[2] كرأس الرجْل[3]، رخام أو كذان[4] فضربه (جَانمَجَرَتْ) انشقت وسالت (مِنْهُ إثْنَنَا عَشْرَةَ عَيْنا بعدد الأسباط (قَدْ عَلِمَ كلُّ انَاسٍ) سبط منهم (مَشْرَبَهُمْ)
Read in context →1383 / 1964 · Arabic · Lesson 4, ¶8 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 96 · the annual Ramaḍān cycle
موسى ضرب حجرا فانفجرت منه اثنتا عشرة عينا، ولكن أغرب منه ما آرانا النبي صلى اللّٰه عليه وسلم لأن انفجار الماء من الحجارة ربما شوهد في بعض الأماكن، والنبي صلى اللّه عليه وسلم نبع الماء من بين أصابعه الشريفة[9]، وهذا ما شوهد قط. هذه سنة الاستسقاء بقيت اليوم للزرع أو للحيوان أو لشرب الناس، يخرج الإمام والمسلمون معه في حالة خشوع وتذلل ويؤدون صلاة الاستسقاء فإن اللّٰه يستجيب لهم.
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 3, ¶68 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 72 · the annual Ramaḍān cycle
قالوا: من أين لنا الملابس؟ ضمن اللّٰه تبارك وتعالى أن لا تتسخ ثيابهم ولا تبلى، فقالوا: من أين لنا ما نشرب؟ فضرب الحجر فانفجرت منه اثنتا عشرة عينا. فقالوا الشمس تضر بنا،
Read in context →Lesson 3 runs Q 2:26–Q 2:59. 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.