The Tafsīr

The World of Tafsīr: West Africa and Modern Hermeneutics

Why Fī Riyāḍ al-Tafsīr Matters

If we wish to move from texts to meanings in studying the corpus of West African Islamic intellectual production, if we wish to engage these scholars not merely as transmitters but as theorists and thinkers, then we must ask where their most sustained acts of conceptual reflection occur. To elucidate the intellectual history of Muslim Sub-Saharan Africa not simply as a survey of authors and texts but as a history of ideas in continuity and divergence with the broader Islamic intellectual tradition, we must identify the genres in which reflection was both authorized and elaborated. The tafsīr corpus provides one of the most fertile and yet underexamined sites for such inquiry.

In the case of Shaykh Ibrāhīm Niasse, this is especially true, since his Fī Riyāḍ al-Tafsīr li-l-Qurʾān al-Karīm not only synthesizes the disciplines of theology, philosophy, and Sufism but also demonstrates how the act of Qurʾānic interpretation itself becomes a mode of metaphysical and theoretical production. Through tafsīr, Niasse and his intellectual milieu articulate ideas about being, knowledge, and divine reality that both extend and transform the parameters of Islamic metaphysical thought.

Tafsīr and Intellectual History

As Samuel Ross has recently observed, tafsīr offers a powerful lens for reconstructing Islamic intellectual history precisely because of its encyclopedic character and its capacity to integrate every discipline of Muslim thought. The challenge, he notes, is particularly acute for “non-canonical topics not typically addressed in a manual of fiqh or a Sufi treatise,” since “the history of Muslim attitudes toward countless topics can often be traced through the evolving interpretations of verses on a given theme.”¹ Citing Jane McAuliffe's description of tafsīr as “a window looking into the Islamic Weltanschauung of any given generation,” Ross concludes that because “the Qurʾān discusses myriad topics, and because of tafsīr's encyclopaedic nature, incorporating every Islamic discipline,” it enables scholars to follow the conceptual shifts that occur across the tradition.²

This insight provides an essential methodological basis for engaging the tafsīr of Shaykh Ibrāhīm Niasse. By treating Fī Riyāḍ al-Tafsīr as a site where theological, philosophical, and metaphysical reflection intersect, Ross's argument can be extended to demonstrate that West African tafsīr, no less than its classical, Mamlūk, and Ottoman counterparts, constitutes a primary archive for tracing the evolution of Islamic metaphysical imagination.

Fī Riyāḍ al-Tafsīr can be examined through three interrelated axes: theology, metaphysical anthropology, and cosmology. Each corresponds to a fundamental question within Islamic intellectual history, the nature of the divine (God as such), the nature of the human (the human as such), and the relationship between the two. Rather than presupposing a systematic metaphysics, these categories emerge inductively through close engagement with Niasse's exegesis. The text operates as a living archive of philosophical reflection in which the Qurʾān itself becomes the site through which metaphysical questions are posed, negotiated, and reimagined.

A History of Tafsīr

Following Ibn ʿĀshūr's historiographical intervention, the history of Qurʾānic exegesis is most fruitfully approached as an intellectual and pedagogical tradition whose vitality lay less in the continual production of new comprehensive commentaries than in the stabilization of a canonical core around which scholarly creativity unfolded. While early exegetes such as al-Ṭabarī (d. 923) established the formal parameters of the genre, the eleventh and twelfth centuries marked a decisive hermeneutical shift through the rise of philological and rhetorical approaches, theorized most systematically by ʿAbd al-Qāhir al-Jurjānī (d. 1078) and embodied in major commentaries such as al-Zamakhsharī's al-Kashshāf (d. 1144) and Ibn ʿAṭiyya's tafsīr (d. 1151).

The consolidation of tafsīr within the madrasa curriculum occurred with the widespread adoption of al-Bayḍāwī's Anwār al-Tanzīl (d. ca. 1292), which became the central exegetical textbook across much of the eastern Islamic world. From this point onward, the primary site of exegetical innovation shifted from the production of new stand-alone commentaries to the expansive gloss tradition (ḥāshiya) that developed around al-Kashshāf and Anwār al-Tanzīl. These glosses became central to the seminary system, mediating nearly all advanced engagement with the Qurʾān for several centuries.

Recovering the Missing Archive: West Africa and the Historiography of Tafsīr

Although the study of tafsīr has expanded dramatically in the last two decades, the field remains heavily shaped by cataloguing biases and a geographically uneven archive. As Samuel J. Ross demonstrates, global reference tools such as al-Fihris al-shāmil, our best existing union catalogue, exclude vast regions of manuscript production, particularly sub-Saharan Africa. The Fihris draws on only a handful of West African libraries and omits hundreds of known commentaries preserved in local collections and documented in the West African Arabic Manuscript Database (WAAMD). Consequently, the history of tafsīr has been reconstructed almost entirely through the textual ecosystems of the Middle East, leaving the genres, pedagogies, and hermeneutical practices of West Africa outside the frame of the discipline's grand narratives.

Engaging Niasse's Fī Riyāḍ al-Tafsīr within the intellectual and manuscript culture of West Africa, drawing on WAAMD, regional catalogues, and the transcribed texts of Niasse's recorded tafsīr majālis, re-situates Qurʾānic commentary as a living, performative, and multilingual tradition. This approach expands tafsīr studies beyond the geography of print and beyond the assumption that hermeneutical innovation ceased after the so-called classical period. West African exegetes did not merely inherit Middle Eastern models; they re-articulated the Qurʾān's metaphysical and ethical horizons through local epistemologies of Sufi pedagogy, oral transmission, and bilingual expression.

The State of Tafsīr Studies in West Africa

By the early twentieth century, Qurʾānic interpretation in West Africa already operated within a layered exegetical ecology. A small number of comprehensive commentaries circulated widely as stable teaching texts, while a far more expansive body of short, locally generated exegetical writings clustered around particular verses and sūras treated as spiritually efficacious and hermeneutically dense. These brief commentaries, often unattributed and typically embedded in teaching cycles and devotional practice, constituted a distributed tradition of tafsīr that functioned through pedagogy rather than through the accumulation of formal treatises.

As Zachary Wright notes, despite a centuries-old practice of interpreting the Qurʾān through oral performance, memorization, and teaching circles, printed Arabic sources of tafsīr from the region have only recently begun to circulate. West African scholars were often “walking Qurʾāns,” to borrow Rudolph Ware's phrase, whose interpretive authority derived from the internalization of revelation rather than from textual citation alone.

The present work builds on and complements foundational studies of the tafsīr. Andrea Brigaglia's early analysis marked an important step in recovering its exegetical and historical dimensions. His comparison of Shaykh Ibrāhīm's tafsīr with that of his contemporary and ideological rival, Shaykh Abū Bakr Gumi, Fī Riyāḍ al-Tafsīr and Radd al-adhhān, respectively, highlights how Qurʾānic exegesis served as a critical arena for competing visions of tajdīd (renewal) in twentieth-century West Africa. Oludamini Ogunnaike explored the commentary through a focus on a particular verse, relating its source texts in earlier Sufi metaphysics to elucidate the meanings of Niasse's reading. Zachary Wright's recent work on the exegesis highlighted Shaykh Ibrāhīm's selective reliance on the Ottoman Sufi Ismāʿīl Ḥaqqī's Rūḥ al-Bayān to argue that his tafsīr reflects a globally entangled dialectic vision of Islamic knowledge centered on gnosis (maʿrifa) as the telos and focus of Qurʾānic engagement for Niasse's community.

Building on these foundational and illuminating contributions, no comprehensive study has yet examined Fī Riyāḍ al-Tafsīr as a unified intellectual project. Kunateh's dissertation (expected 2027) offers the first sustained treatment of the work's full metaphysical, linguistic, and pedagogical architecture.

Fī Riyāḍ al-Tafsīr is, among other things, a case study in twentieth-century Islamic erudition in West Africa. The work is not specialized. It draws simultaneously on the full range of classical tafsīr disciplines: legal interpretation, theological reasoning, linguistic analysis, narrative engagement, hadith evidence, and Sufi hermeneutics. Its breadth instantiates the encyclopedic ideal that Islamic scholarly tradition associates with the mufassir kāmil, the complete exegete. That this ideal was sustained, and produced in Kaolack in 1964, is itself a contribution to the historiography of Islam in Africa, and a correction to scholarly assumptions that have too often located Islamic intellectual vitality elsewhere.

This work builds on a growing body of scholarship that has increasingly challenged peripheral framings of West African Islam, including the foundational contributions of Seesemann, Wright, Brigaglia, Ogunnaike, and others. Fī Riyāḍ al-Tafsīr as a site of analysis extends that scholarship into the specific domain of Qurʾānic exegesis, asking not only who Niasse was but what kind of intellectual work his tafsīr performs, and how.

Contextualizing Niasse Within 20th-Century Hermeneutics

Modern Qurʾānic hermeneutics in the 19th and 20th centuries unfolded within what Georges Tamer identifies as the defining tension of the period: “the tension between preserving traditional methods and interpretations of the Qurʾān on the one hand and introducing new ones on the other.” Two concerns were especially prominent: the need to demonstrate the compatibility of the Qurʾānic worldview with modern rationalism and the natural sciences, and the search for an appropriate political and social order that would meet the requirements of modernity without contradicting Qurʾānic principles.

Shaykh Ibrāhīm Niasse's Fī Riyāḍ al-Tafsīr emerges within this same historical moment, yet it does not conform to any of the dominant hermeneutical trajectories of the period. His tafsīr neither participates in the rationalizing impulse of scientific exegesis nor adopts the literary formalism of al-Khūlī and his students, nor takes on the historicist program, nor engages in the political-constitutional hermeneutics of figures such as Mawdūdī or Sayyid Quṭb. Instead, Niasse's project belongs to a largely unacknowledged hermeneutical strand that persisted into the modern period: a metaphysical-experiential mode of tafsīr grounded in unveiling (kashf), gnosis (maʿrifa), and the articulation of the divine attributes as the ontological infrastructure of the cosmos.

His tafsīr affirms that the twentieth century did not merely produce rationalist or reformist commentary; it also gave rise to a renewed, sophisticated, and distinctly African articulation of the metaphysical tradition within the practice of Qurʾānic exegesis. By centering metaphysics rather than reform, Niasse expands the map of modern hermeneutics, revealing a parallel trajectory in which the Qurʾān continues to function as a site for ontological inquiry and spiritual disclosure.

The Companion Texts

The two companion texts featured in this edition, Tafsīr al-Jalālayn and Rūḥ al-Bayān, are not supplementary additions. They are the primary exegetical interlocutors of Fī Riyāḍ Tafsīr al-Qurʾān al-Karīm. Their inclusion here reflects the scholarly consensus established in the academic literature on Niasse's tafsīr, and their relationship to his commentary defines the intellectual character of the work.