O ye who believe! Observe your duty to Allah with right observance, and die not save as those who have surrendered (unto 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 Āl ʿImrān begins at vol. 2, p. 34(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 9, ¶28 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle
(وَأَنتُمْ تُتْلِى عَلَيْكُمْ ءَايَتُ اللَّهِ وَفِيكُمْ رَسُولَةٌ وَمَنْ يَعْتَصِم) يتمسك (بِاللَّهِ فَقَدْ هُدِيَ إِلَيٰ صِرَٰطࣲ مُّسْتَقِيمࣲۖ يَٰٓأَيُّهَا اَ۬لذِينَ ءَامَنُواْ اُ۪تَّقُواْ اُ۬للَّهَ حَقَّ تُق۪اتِهِۦۖ) بأن يطاع فلا يُعصى ويشكر فلا يُكفر ويذكر فلا يُنسى [1]، فقالوا يا رسول اللّٰه ومن يقوى على هذا؟ فنسخ بقوله تعالى
Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
Two questions: whether the attributes in ﴿a guidance for those of taqwā﴾ (Q 2:2–5) are one or distinct; and who is meant in ﴿if you perceive in them sound judgement﴾ (Q 4:6)
proof-text
السؤال الأول عن قوله تعالى: ﴿هُدًى لِّلْمُتَّقِينَ…﴾ (البقرة:2-5) هل الصفات متحدة أو متباينة؟ … السؤال الثاني: عن قوله تعالى: ﴿فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْداً فَٱدْفَعُوٓاْ إِلَيْهِمْ﴾ (النساء:6) من المراد بهم في هذه الآية من أرباب الأحوال؟
al-Fatāwā wa-l-ajwiba · undated · Arabic · §4, p. 249 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · answered in writing
الثالثة: أن يتنزه عما يشغل سره عن الحق عز وجل ويتبتل إليه بكليته، وهي التقوى الحقيقية المأمور بها في قوله تعالى: ﴿يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ حَقَّ تُقَاتِهِۦ﴾ (آل عمران:102).
The third [kind of taqwā]: that one hold oneself above whatever occupies one’s inmost self away from al-Ḥaqq, mighty and majestic, and devote oneself wholly to Him. This is the real taqwā commanded in His words ﴿You who believe, have taqwā of Allah as is His due﴾ (Āl ʿImrān 102).
Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.
§4. The edition prints this reference itself.
Read in the school
Not Shaykh Ibrāhīm’s words. Students and successors reading the same verse — kept below and apart, because a school’s reading is evidence of transmission, not of what the master said.
Muḥammad al-Mishrīالقنابل اليدوية في الذب عن طريق الصوفيةtafsīr
rev. July 2018 · Arabic · Question 18 · tr. Saʿīd Simone Nardella & Adnan Wood-Smith · answered in writing
The taqwa of the elite of the elite, which is protecting oneself from anything other than Allah ever coming to mind, and it is what is meant by His (t.) saying “Have full and complete taqwa of Allah” (Qur’an 3:102) and “Have taqwa of Me, O you who have deep hearts” (Qur’an 2:197).
Muḥammad al-Mishrī, not Shaykh Ibrāhīm — the school reading, in a responsum. Question 18.
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.