Q 53:11 in the tafsīr of Shaykh Ibrāhīm Niasse

مَا مَا

The heart lied not (in seeing) what it saw — 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-Najm begins at vol. 9, p. 125 (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.

loci in the corpus

distinct acts

2 of 2

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 48, ¶56 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 108 · the annual Ramaḍān cycle

. قال موسى: أتأذن لي أن أسأله سؤالا؟ قال نعم، فسأله سؤالا وأجاب الغزالي عشرة أجوبة على سؤال واحد، قال له موسى: ما هكذا الجواب، السؤال إذا كان واحدا يأتي الجواب واحدا هذا هو المطابق. قال له الغزالي: ولم لما قال لك الحق "وَمَا تِلْكَ بِيَمِينِكَ يَمُوسىٌ" قلت "هِيَ عَصَاىَ أَتَوَكَّؤُاْ عَلَيْهَا وَأَهْشُ بِهَا عَلَىٰ غَنَمِي وَلِىَ فِيهَا مَئَارِبَ أَخْرِى" قال موسى صدق المصطفى صلى اللّٰه عليه وسلم (علماء أمتي كأنبياء بني إسرائيل) (مَا كَذَبَ اَ۬لْفُؤَادُ مَا ر۪أ۪يٰٓۖ) المصطفى صلى اللّٰه عليه وسلم رأى الحق ولم يشك فيه (أَفَتُمَٰرُونَهُۥ عَلَيٰ مَا يَر۪يٰۖ) موسى هو الكليم كلمه الحق تبارك وتعالى بعد أن صام أربعين ليلة أي ثمانين يوما يصوم النهار والليل، نحن نصوم النهار، إذا جاء الليل نفطر،

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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 7, ¶11 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 3 · the annual Ramaḍān cycle

عليه وسلم أفضل من سائر الأنبياء.[11] أعلى الأنبياء مقاما إبراهيم وموسى وعيسى؛ موسى عليه الصلاة والسلام جاء للميقات لمناجاة اللّٰه تبارك وتعالى ومناجاته عند جبل الطور، والنبي صلى اللّٰه عليه وسلم تجاوز سبع سماوات ثم دنا فتدلى حتى كان "فَابَ فَوْسَيْ أَوَ آدْنبى) فنودي في ذلك المقام هذا أعلى من مناجاة موسى عند جبل الطور. وموسى أخبر اللّٰه تبارك وتعالى في حقه أنه طلب الرؤية "رَبِّ أَرِني أَنظِرِ الَيْكَ" فكان الجواب: "لَن تَرِني" ومحمد صلى اللّٰه عليه وسلم أخبر القرآن: "مَا كَذَبَ الْفُؤَادُ مَا رأىٰ" وموسى خر صعقا"وَخَرَّ مُوسىٰ صَعِفاً" أي مغشيا عليه، ومحمد صلى اللّٰه عليه وسلم "مَا زَاغ ألْبَصَرُ وَمَا طَغِىٰ".

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Lesson 7 runs Q 2:253–Q 3:14. 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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