وَإِذْ لُقْمَٰنُ وَهُوَ لَا إِنَّ
And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong — 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 Luqmān begins at vol. 7, p. 192 (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.
Each mark is one work in which Shaykh Ibrāhīm engages this verse, placed by date of composition. Hollow marks are loci we know of but cannot yet show.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 39, ¶148 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 145 · the annual Ramaḍān cycle
لأن ثواب شكره له وَمَ كَبَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ وَ اذكر (وَإِذْ قَالَ لُقْمَٰنُ لِابْنِهِۦ وَهُوَ يَعِظُهُۥ يَٰبُنَيِّ) تصغير إشفاق ولاَ تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمُ عَظِيمٌ) هنا جملة
Read in context →1383 / 1964 · Arabic · Lesson 39, ¶149 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 145 · the annual Ramaḍān cycle
معترضة (وَوَصَّيْنَا ألإنسً بِوَلِدَيْهِ) نزلت في سعدا (حَمَلَتْهِ أمَّهُ) فوهنت ( وَهْناً عَلَىٰ زهي وَبِصَلَهُو مي عَامَيْنَ) وقلنا (أَنُ اُ۟شْكُرْ لِے وَلِوَٰلِدَيْكَۖ إِلَيَّ اَ۬لْمَصِيرُۖ وَإِن جَٰهَدَٰكَ عَلَيٰٓ أَن تُشْرِكَ بِے مَا لَيْسَ لَكَ بِهِۦ عِلْمࣱ فَلَا تُطِعْهُمَاۖ وَصَاحِبْهُمَا فِے اِ۬لدُّنْي۪ا مَعْرُوفاࣰۖ وَاتَّبِعْ سَبِيلَ مَنَ اَنَابَ إِلَيَّۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَۖ) فأجازيكم عليه (يَبْنَيِّ) هذا من كلام لقمان (إِنَّهَآ أي الخصلة السيئة {إِن تَكَ مِتْقَالَ حَبَّةِ مِنْ خَرْدَلِ بَتَكَل مي صَخْرَةٍ أوْ فِي ٱلسَّمَوَاتِ أَوْ فِي الارْضِ يَاتٍ بِهَا ألَّةُ فيحاسب عليها (إِنَّ اَ۬للَّهَ لَطِيفٌ خَبِيرࣱۖ يَٰبُنَيِّ أَقِمِ اِ۬لصَّلَوٰةَۖ وَامُرْ بِالْمَعْرُوفِۖ وَانْهَ عَنِ اِ۬لْمُنكَرِۖ وَاصْبِرْ عَلَيٰ مَآ أَصَابَكَۖ)) الأمر بالمعروف والنهي عن المنكر لابد أن يسبب ضررا يصيب الآمر فلهذا أردفه بالصبر (إِنَّ …
Read in context →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.
Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1350 / 1931 · Arabic · ed. Cissé 2001 — page not yet resolved · al-Tijānī b. ʿAlī Cissé
Not yet ingested. Cited on ḥikma and its transmission. Observed by sampling the Fons Vitae translation, not by a census of the Arabic — no verse-index of the Arabic Kāshif exists. Wright's 2010 analysis counts 271 citations from 112 scholarly authorities but does not treat the Qurʾānic citations as a category.
1383 / 1964 · Arabic · Lesson 16, ¶85 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 122 · the annual Ramaḍān cycle
في هذه الآية وذكره في آية أخرى "أَجَآَمِنُواْ مَكْرَ أْلَّهُ وَلا يَامَنُ مَكْرَ ٱللَّهِ إِلَ ٱلْقَوْمُ أَلْحَيرُونُ وهنا قال «اَ۬لذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُوٓاْ إِيمَٰنَهُم بِظُلْمٍ ا۟وْلَٰٓئِكَ لَهُمُ اُ۬لَامْنُ وَهُم مُّهْتَدُونَۖ» إذا الأمن أمنان: أمن أهل القهر والخسر، خوطبوا بقوله "أَجَآَمِنُواْ مَكْرَ ٱللَّهُ وَلا يَامَىُ مَكْرَ ألَّهِ إِلَّ ألْقَوْمُ الْخَيرُونُ" خالفوا أمر اللّٰه وما تقربوا إليه ومع ذلك أمنوا، هذا الأمن مكر صاحبه يؤول إلى الخسران. وأمن أهل اللطف الذين وصلوا إلى حضرة الربوبية فآمنوا إيمانا كاملا ليس فيه شرك. الظلم: الشرك فسرته آية أخرى "يَبْنَيِّ لا تَشْرِكْ بِاللَّهِ إِنَّ أْلتِّرْكَ لَظْلْمُ عَظِيتم، أولئك أمنوا أخبر اللّه بأنهم أمنوا، وأمنهم لم يمنعهم من الهداية «اَ۬لذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُوٓاْ إِيمَٰنَهُم بِظُلْمٍ ا۟وْلَٰٓئِكَ لَهُمُ اُ۬لَامْنُ وَهُم مُّهْتَدُونَۖ»، تجد من الأنبياء والأولياء من يتحقق بسعادته وفوزه ودخوله الجنة وليس هذا أمنا …
Read in context →Lesson 16 runs Q 6:36–Q 6:110. 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.