Q 25:53 in the tafsīr of Shaykh Ibrāhīm Niasse

وَهُوَ اَ۬لذِے هَٰذَا وَهَٰذَا

And He it is Who hath given independence to the two seas (though they meet); one palatable, sweet, and the other saltish, bitter; and hath set a bar and a forbidding ban between them — 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.

locus

act

1 of 1

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 الكريمtafsīr

1383 / 1964 · Arabic · Lesson 36, ¶104 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 3 · the annual Ramaḍān cycle

تَذِيراك لو شاء اللّه لأرسل أنبياء كثيرين كل قرية لها نبي يخوف أهلها، ولكن لعزة الأنبياء قللهم اللّه تبارك وتعالى، فلو كثروا لا بتذلوا، بدليل ما يحكى أن موسى عليه الصلاة والسلام ضجر يوما على قومه أكثروا عليه، أكثروا عليه حتى تعب، فتضجر منهم وتبرم، مل من سؤال الناس له، فبعث اللّٰه ألفا من الأنبياء في الليل، فأصبح كل قبيلة عندهم نبي فتفرقوا عن موسى إلى الأنبياء، فبقي وحيدا فقال يا رب لا أطيق هذا، أخذته الغيرة فأماتهم الّه جميعا لعزة موسى وبقي موسى هو النبي 1، فلهذا تجد أن أعز الأنبياء هو محمد صلى له عليه وسلم، موسى ليس له نبي في زمنه ولكن أتى الأنبياء بعده، محمد صلى اللّٰه عليه وسلم أرسله اللّه إلى الخلق عامة بخلاف الأنبياء قبله كلهم مبعوث إلى قومه فقط في زمن مخصوص في مكان مخصوص، أُرسل محمد صلى اللّٰه عليه وسلم إلى جميع العالمين وإلى الأبد، شريعة، لا تنسخ إلى آخر الدهر عزة لمحمد صلى اللّٰه عليه وسلم، لو أتى نبي بعده لكان هذا نقصا في عزته، ولو نسخ شرعه ولو تعدد الأنبياء في زمانه ولكن كل …

Read in context →

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.

Go to1–77