وَلَقَدَ مِّنَ
We have given thee seven of the oft-repeated (verses) and the great Qur'an — 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-Ḥijr begins at vol. 5, p. 100 (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 29, ¶63 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 100 · the annual Ramaḍān cycle
أعرض عنهم إعراضا لا جزع فيه، وهذا منسوخ بآية السيف (إِنَّ رَبَّكَ هُوَ الْخَلَّقْ)) لكل شيء و الْعَلِيمْ) بكل شيء (وَلَقَدَ اٰتَيْنَٰكَ سَبْعاࣰ مِّنَ اَ۬لْمَثَانِے)) قال صلى اللّٰه عليه وسلم هي الفاتحة [2]، رواه البخاري لأنها تثنى في كل ركعة (وَالْقُرْءَانَ الْعَظِيمٌ) وهي القرآن العظيم
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 1, ¶44 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 29 · the annual Ramaḍān cycle
فاتحة الكتاب تسمى أيضا بأسماء عديدة[30]، وكثرة الأسماء تدل على شرف المسمى، منها فاتحة الكتاب أي ما افتتح به الكتاب مصدر كالعافية وتسمى أم القرآن، وأم الكتاب والسبع المثاني والقرآن العظيم[31] «وَلَقَدَ اٰتَيْنَٰكَ سَبْعاࣰ مِّنَ اَ۬لْمَثَانِے وَالْقُرْءَانَ اَ۬لْعَظِيمَۖ لَا تَمُدَّنَّ عَيْنَيْكَ إِلَيٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجاࣰ» وتسمى الكنز لأن النبي صلى اللّٰه عليه وسلم قال (أنزلت علي كانت كنزا تحت العرش)[32] وتسمى سورة الصلاة لأن الصلاة لا تجوز بدونها، وتسمى الصلاة، فاتحة الكتاب تسمى الصلاة لحديث (قسمت الصلاة بيني وبين عبدي نصفين نصف لعبدي ونصف لي ولعبدي ما سأل)[33] وتسمى الدعاء، وتسمى تعليم الدعاء
Read in context →Lesson 1 runs Q 1:1–Q 2:5. 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.
1383 / 1964 · Arabic · Lesson 45, ¶107 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 203 · the annual Ramaḍān cycle
الدنيا وما فيها، لا ترضى، فقال الله: لو كانت الدنيا تزن عند اللّٰه جناح بعوضة ما سقى كافرا منها شربة ماء. إن اللّٰه تبارك وتعالى خاطب نبيه "وَلَقَدَ اتَيْنَٰكَ سَبْعاً مِنَ الْمَثَانِي وَالْقَرْءَانَ الْعَظِيمٌ "وَلَا تَمَدَّلَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِة أَزْوَاجاً مِنْهُمْ زَهْرَةَ الْحَيَوَةِ ٱلدَّنْبِا" مسلم موحد يقرأ فاتحة الكتاب لاسيما ويزيد عليها سورة الإخلاص مثلا، إن ظن أن اللّٰه أعطى أحدا أكبر مما أعطاه فقد حقّر كبيرا وكبّر صغيرا. الخير كله للمؤمنين، ما يفعل اللّٰه بعبده المؤمن إلا خيرا إن أعطاه مالا شكر الله، وإن منعه مالا صبر وكل هذا خير له في الآخرة، والآخرة خير وأبقى. «لِبْيُوتِهِمْ سُفُماً مِ مِضَّةِ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ» يعلون إلى السطح ( وَلِبُيُوتِهِمْ و أَبْوَابا من فضة (وَ) جعلنا لهم (سُرُرا) من فضة (عَلَيْهَا يَتَّكِثُّونَ وَزُخْرُما ذهبا ( وَإِن كُلُّ ذَلِكَ لَمَا مَتَعُ الْحَيَوَةِ الدُّنْيَا) كل هذا ليس بشيء، متاع قليل، عما قليل يفنى …
Read in context →Lesson 45 is titled by sūra rather than by āya, and its bounds (Q 41:47–Q 44:19) 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.
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.