Then his Lord chose him, and relented toward him, and guided him — 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 Ṭāhā begins at vol. 6, p. 69(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.
2
loci in the corpus
2
distinct acts
2 of 2
text available
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 33, ¶58 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 84 · the annual Ramaḍān cycle
إياكم أن يخرجكم هذا العدو من الجنة بكيده ووسوسته، فإذا وقع ذلك ستجد تعبا كثيرا يا آدم بالحرث والزرع والحصد والطحن والخبز وغير ذلك، واقتصر على شقاه لأن الرجل يسعى على زوجته (إِنَّ لَكَ أَلَّ تَجُوعَ فِيهَا وَلا تَعْرِىّ لك في الجنة أن لا تجوع أبدا ولا تعرى أبدا، (وَإِنَّكَ لَا تَظْمَؤُاْ فِيهَا وَلَا تَضْح۪يٰۖ) لا ترى ظمأ ولا حر الشمس. بنو آدم يجعلون المقارنة بين الجوع والعطش، والقرآن جعل المقارنة بين اجوع والعري، وجعل المقازنة بين الظمإ وحر الشمس، والحكمة في ذلك أن الجوع ذل في باطن الشخص والعري ذل في ظاهر الشخص فتناسب الذلان. والظمأ حر في باطن الشخص، والضحو حر في ظاهر الشخص فتناسبا. آدم لا يرى في الجنة ذلا ظاهرا ولا باطنا، ولا حرا ظاهرا ولا باطنا. لأن الجنة ليس فيها شمس ولا حر، ظل ممدود (فَوَسْوَسَ إِلَيْهِ اِ۬لشَّيْطَٰنُۖ قَالَ يَٰٓـَٔادَمُ هَلَ اَدُلُّكَ عَلَيٰ شَجَرَةِ اِ۬لْخُلْدِ) الشجرة التي يخلد من يأكل منها في الجنة (وَمُلْكِ لاَ يَبْلِى) لا يفنى (بَأَكَلا آدم وحواء مِنْهَا …
Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
On ﴿We offered the trust﴾ (Q 33:72): what the trust is, and what the wrongdoing and the ignorance are
proof-text
السؤال عن آية ﴿إِنَّا عَرَضْنَا ٱلْأَمَانَةَ﴾ الآية وما الظلم
al-Fatāwā wa-l-ajwiba · undated · Arabic · §6, p. 256 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī
ومختصر الجواب أن الأمانة هي الخلافة والإنسان هو الكامل في عصره كآدم وكداود إلى علي حرازم إلخ فظلمه تعدي طور العبودية والاتصاف بصفات الربوبية وجهله شهوده للذات لا يعلم ما سوى الله تعالى وذلك عين العلم فضد كسب ضدا.
The answer in brief is that the trust is the khilāfa, and the human being is the perfect one of his age, like Ādam and like Dāwūd, down to ʿAlī Ḥarāzim and so on. His wrongdoing is the overstepping of the bound of slavehood and being qualified by the attributes of Lordship; and his ignorance is his witnessing of the Essence — he knows nothing other than Allah, and that is knowledge itself. So one opposite earned an opposite.
Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.
§6. The edition quotes the verse without a printed reference; the identification is inferred.
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.