Q 7:150 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَمَّا مُوس۪يٰٓ إِلَيٰ مِنۢ إِلَيْهِۖ إِنَّ فَلَا بِيَ وَلَا مَعَ

And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. He said: Son of my mother! Lo! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place me not among the evil-doers — 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-Aʿrāf begins at vol. 3, p. 191 (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

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 الكريمtafsīr

1383 / 1964 · Arabic · Lesson 19, ¶93 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 216 · the annual Ramaḍān cycle

باتخاذه، وضعوا الشيء في غير محله وَلَمَّا سُفِطَ فِيّ أَيْدِيهِمْ) ندموا على عبادته سُقِط في أيديهم من الأفعال التي تأتي هكذا، معناه الندامة وَرَأَوَاْ أَنَّهُمْ فَدْ ضَلُّوا) بعد رجوع موسى (قَالُواْ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ اَ۬لْخَٰسِرِينَۖ وَلَمَّا رَجَعَ مُوس۪يٰٓ إِلَيٰ قَوْمِهِۦ غَضْبَٰنَ) غضب من جهلهم أَسما شديد الحزن قَالَ لهم (بِيسَمَا) بيس خلافة

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

في رياض التفسير للقرآن الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 19, ¶99 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 216 · the annual Ramaḍān cycle

من قومه (سَبْعِيرَ رَجُلًا ) ستة أنفار من كل سبط فكان أكثر من سبعين باثنين فقال موسى إذا تأخر رجلان يكون لهما ما للحاضرين فرضي كالب ويوشع التخلف فجعلهما

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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.

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 38, ¶135 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 96 · the annual Ramaḍān cycle

وأعتقها وتزوجها، هؤلاء الذين يكتب لهم الأجر مرتين 1 «أُؤْلِّيكَ يُوتَوْنَ أَجْرَهَم مَرَّتَي» طِينَا صَبَرُوا بصبرهم (وَيَدْرَهُونَ) يدفعون (بالْحَسَنَةِ ألسَّيَِّ وَمِعَّا رَرَفْتَهُمْ يُنجِفَونَ)

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Lesson 38 is titled by sūra rather than by āya, and its bounds (Q 27:59–Q 28:88) are inferred from where the neighbouring sessions begin, so they are soft at the edges. 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.

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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