Q 3:20 in the tafsīr of Shaykh Ibrāhīm Niasse

فَإِنْ وَمَنِ لِّلذِينَ فَإِنَ فَقَدِ وَّإِن فَإِنَّمَا عَلَيْكَ

And if they argue with thee, (O Muhammad), say: I have surrendered my purpose to Allah and (so have) those who follow me. And say unto those who have received the Scripture and those who read not: Have ye (too) surrendered? If they surrender, then truly they are rightly guided, and if they turn away, then it is thy duty only to convey the message (unto them). Allah is Seer of (His) bondmen — 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.

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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 8, ¶10 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 46 · the annual Ramaḍān cycle

أدخلوه الجنة، فيدخل الجنة[5]. قال غالب بن قحطان: كنت مسافرا ونزلت عند الأعمش فلما جاء وقت السحر سمعته يردد هذه الآية ويقول: وهي وديعة لي عندك يارب. فقلت بلغه شيء في هذه الآية وكنت عزمت على السفر حتى أن متاعي ذهب مع القافلة فلما صلى الصبح قلت له سمعتك تكرر هذه الآية فهل بلغك شيء فيها؟ قال: لا أخبرك حتى تقيم عندي سنة كاملة، قال: اكتب هذا اليوم الفلاني من السنة وأنا ببابك، حتى تمت السنة، فلما تمت السنة أخبره حديث وائل هذا عن ابن مسعود أن من قرأ هذه الآية وجعلها وديعة عند اللّه تبارك وتعالى جاء يوم القيامة والله يناديه على رؤوس الأشهاد: إن لك عندي عهدا وأنا أحق من وفى بالعهد فادخل الجنة[6]. (وَمَا إَخْتَلَف ألذِينَ أُوتُواْ الْكِتَبَ اليهود والنصارى في الدين بأن وحد بعض وكفر بعض (إِلاَّا مِنْ بَعْدِ مَا جَآءَهُمْ الْعِلْمُ) بالتوحيد بَغْيام) حسدا من الكافرين (بَيْنَهُمْ وَمَنْ يَكْفُرْ بِئَايَتِ اللَّهِ جَإِنَّ اللَّهَ سَرِيعْ الْحِسَاب المجازاة له ( إِنْ حَآجُّوتَ) خاصمك الكفار يا محمد في …

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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. Passages 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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