Q 25:4 in the tafsīr of Shaykh Ibrāhīm Niasse

اَ۬لذِينَ إِنْ هَٰذَآ إِلَّآ عَلَيْهِ فَقَدْ

Those who disbelieve say: This is naught but a lie that he hath invented, and other folk have helped him with it, so that they have produced a slander and a lie — 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-Furqān begins at vol. 7, p. 18 (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 الكريمtafsīr

1383 / 1964 · Arabic · Lesson 36, ¶41 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 3 · the annual Ramaḍān cycle

القرآن [1]، ومرجع هذه الأسماء إلى اسمين فقط: القرآن والفرقان. القرآن من القرء الذي هو الجمع، والفرقان من الفرق. فالناس قسمان: أهل الفرق وأهل الجمع، لابد من فرق ولابد من جمع، وفرق بدون جمع حجاب، وجمع من دون فرق كأنه ليس بكمال. فالأكمل أن لا يحجبه فرقه عن جمعه ولا جمعه عن فرقه، يعطي كل ذي قسط قسطه وكل ذي حق حقه، هذا هو صاحب دولة القرآن «نَذِيراً» مخوِّفا من عذاب اللّٰه (الذى لَهُ و مُلْكُ السَّمَٰوَاتِ وَالأَرْضِ وَلَمْ يَتَّخِذْ وَلَداً وَلَمْ يَكْر لَهُو شَرِيكٌ مِعِ ٱلْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ) من شأنه أن يُخلَق ( جَفَدَّرَهُو تَفْدِيراً ) سواه تسوية وَاتَّخَذُوا) أي الكفار س دُونِهِ) من دون اللّٰه (الِهَةَ) هي الأصنام لاَّ يَخْلُفُونَ شَيئاً وَهُمْ يُخْلَفُونَ) الأصنام لا يخلقون شيئا وهم مصورون فقط (وَلا يَمْلِكُونَ لَانفُسِهِمْ ضَرَا دفعه (وَلَا نَمْعاً)) جره (وَلاَ يَمْلِكُونَ مَوْتا إماتة لأحد (وَلا حَيَوَةَ ) ولا إحياء لأحد ليس بشيء (وَلا نُشُورا) بعثا للأموات، ما أشد حماقتهم، …

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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 and how well attested the attribution is. Loci 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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