Q 28:17 in the tafsīr of Shaykh Ibrāhīm Niasse

بِمَآ عَلَيَّ فَلَنَ

He said: My Lord! Forasmuch as Thou hast favoured me, I will nevermore be a supporter of the guilty — 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-Qaṣaṣ begins at vol. 7, p. 114 (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 38, ¶84 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 96 · the annual Ramaḍān cycle

تكون عن قصد أبدا، عن تأويل أو خطا، الفرق بين الولي والفاسق الفاسق يقصد المخالفة، بأني الجريمة وهو يعلم أنّها جريمة، والولي يؤول تأويلا، وبعد أن يصدر العمل يرجع إلى عقله علم أنه أخطأ في التأويل أو يقع منه العمل خطأ ليس عن قصد، موسى ما قصد قتل القبطى، إنما ضربه فقط فمات بالضربة من غير قصد، هذا خطأ. وآدم أكل الشجرة تأويلا عنده أنه يكون سبا لخلوده في الجنة هو يطلب ما يخلده في الحضرة، بعد ذلك تبين أنه أخطأ في تأويله، هكذا سيئاتُهم. «فَقَضِىٰ عَلَيْهِ» قتله ودفنه في الرمل (قَالَ هَٰذَا مِنْ عَمَلِ اِ۬لشَّيْطَٰنِۖ) المهيج لغضبي (إِنَّهُو عَدوّ) لابن آدم (مُضِلٌّ) له (مُبِين) بيّن الإضلال (قَالَ رَبِّ إِنِّى ظَلَمْتُ نَمْسِ) تضرع إلى اللّٰه تبارك وتعالى ( جَاغْمِرْ لي بَغَقَرَ لَةْ ) غفر اللّه له حينا (إِنَّهُو هُوَ الْغَبُورُ الرَّحِيم)، المتصف بهما أزلا وأبدا (قَالَ رَبِّ بِمَآ أَنْعَمْتَ عَلَىَّ)

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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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