Q 2:148 in the tafsīr of Shaykh Ibrāhīm Niasse

هُوَ أَيْنَ مَا بِكُمُ اِنَّ عَلَيٰ

And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things — 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-Baqara begins at vol. 1, p. 54 (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 5, ¶84 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 120 · the annual Ramaḍān cycle

وطمعهم في عوده إليها (وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ) اليهود قبلة النصارى والعكس لوَلِس إتَعْتَ أَهْوَآءَهُم) التي يدعونك إليها (مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ) الوحي (أَكَ إِذا) إن اتبعتهم فرضا (لَّمِنَ اَ۬لظَّٰلِمِينَۖ اَ۬لذِينَ ءَاتَيْنَٰهُمُ اُ۬لْكِتَٰبَ يَعْرِفُونَهُۥ) يعرفون عمدا (كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ)) قال ابن سلام: لقد عرفته حين رأيته كما أعرف ابني ومعرفتي لمحمد أشد لأن ابني لم أدر هل خانتني أمه أم لا.[42] قال يعرفون أبناءهم ولم يقل آباءهم والإنسان أعرف بأبيه من ابنه ولكن معرفتك للإبن متقدمة منذ يوم ولادته أنت تعرفه إلى يومنا هذا والأب مضى له زمن قبل وجودك لا تعرفه، فلهذا لم يقل كما يعرفون آباءهم وإن كانت معرفة الأب أشد، بل يعرفون أبناءهم (وَإِنَّ فَرِيقاࣰ مِّنْهُمْ لَيَكْتُمُونَ اَ۬لْحَقَّ) نعت محمد (وَهُمْ يَعْلَمُونٌ) هذا الذي أنت عليه (ألْحَقُّ صِ رَبِّكُّ فَلاَ تَكُونَنَّ مِ الْمَمْتَرِينَ) الشاكّين (وَلِكُلِّ) من الأمم (وجْهَةً) قبلة (هُوَ …

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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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