Sūrat Qāf · 50 : 26

Q 50:26 in the tafsīr of Shaykh Ibrāhīm Niasse

اِ۬لذِے مَعَ فِے

Who setteth up another god along with Allah. Do ye twain hurl him to the dreadful doom — 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 Qāf begins at vol. 9, p. 92 (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.

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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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 47, ¶131 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 56 · the annual Ramaḍān cycle

عمل الرجل حاضر عندي فعل كذا وكذا وكذا وكذا هاهو في الديوان، فيقال لمالك خازن النار (الْقِيَا مِ جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ) ألقيا معناه ألق ألق تأكيد، أو ألقيا جريا على عادة العرب، العرب تخاطب صاحبين دائما، لأن عادة العرب الإنسان يسافر معه صاحبان له، صاحب فرسه وصاحب خدمته، الألف تثنية على هذا التأويل وبدل من التأكيد على التأويل الآخر، ألق ألق أو القين بنون التوكيد فجعل الألف في محل النون الخفيفة1. ألق ألق جاء القيا، أو ألقين جاء القيا. أو القيا يا صاحبا الرجل في جهنم كل كفار عنيد (مَنَّاعٍ لِلْخَيْرِ كالزكاة مُعْتَدِ) ظالم (مُرِيبٍ) شاك في الدين (الذى جَعَلَ مَعَ اللَّهِ إِلَّها اخَرَ بَأَلْفِيَهُ فِى الْعَذَابِ ٱلشَّدِيدٌ قَالَ قَرِينُهُ و الشيطان ( رَبَّنَا مَا أَطْغَيْتُهُو ما أضللته (وَلَٰكِن كَانَ فِے ضَلَٰلِۢ بَعِيدࣲۖ) فدعوته فاستجاب لي وقال هو أطغاني بدعائه لي قَالَ)

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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.

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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