Q 11:91 in the tafsīr of Shaykh Ibrāhīm Niasse

يَٰشُعَيْبُ مَا مِّمَّا وَإِنَّا فِينَا وَلَوْلَا وَمَآ أَنتَ عَلَيْنَا

They said: O Shu'eyb! We understand not much of that thou tellest, and lo! we do behold thee weak among us. But for thy family, we should have stoned thee, for thou art not strong against us — 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 Hūd begins at vol. 4, p. 193 (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 الكريمtafsīr

1383 / 1964 · Arabic · Lesson 26, ¶17 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 3 · the annual Ramaḍān cycle

رَبَّكُمْ ثُمَّ تُوبُوَا إِلَيْهٌ إِنَّ رَبِّى رَحِيمٌ} بالمؤمنين (وَدُودٌُ ) محب لهم لولا وده لما استمر الرزق والبقاء على ما يرتكبون من المعاصي (قَالُواْ يَٰشُعَيْبُ مَا نَفْقَهُ كَثِيراࣰ مِّمَّا تَقُولُ وَإِنَّا لَنَر۪يٰكَ فِينَا ضَعِيفاࣰ) ذليلا، وصفوه بأن قلوبهم لا تفقه شيئا مما يقول لعدم مبالاتهم به وأنهم لا يعتبرونه عزيزا فيعتبرون كلامه (وَلَوْلاَ رَهْطُكَ) عشيرتك (لَرَجَمْنَٰكَ) بالحجارة (وَمَآ أَنتَ عَلَيْنَا بِعَزِيزُ) كريم. أبناء الدنيا العظمة عندهم بالمال والجاه، وأهل الدين المعتبر عندهم العلم والعمل به، فمن كان عالما عاملا بعلمه فهو الجليل عند العقلاء، وإن كان فقيرا، وإن كان ليس له جاه عند الناس، بعكس أبناء الدنيا كل من عنده رئاسة وجاه وأموال يعتبرونه جليلا وإن كان ليس عنده علم ولا عبادة، وإليه يشير حديث (إن اللّه لا ينظر إلى صوركم وأموالكم ولكن ينظر إلى قلوبكم وأعمالكم)1 حيث أنهم عمي البصائر نظروا إلى نبي اللّٰه شعيب أنه ضعيف حقير ولكن رهطه الذين عندهم الأموال هم الأعزاء …

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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 and how well attested the attribution is. Loci 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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