Q 3:23 in the tafsīr of Shaykh Ibrāhīm Niasse

۞أَلَمْ إِلَي اَ۬لذِينَ مِّنَ إِلَيٰ ثُمَّ مِّنْهُمْ وَهُم

Hast thou not seen how those who have received a portion of the Scripture invoke the Scripture of Allah (in their disputes) that it may judge between them; then a faction of them turn away, being opposed (to it) — 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, ¶14 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 46 · the annual Ramaḍān cycle

اعتداد بها لعدم شرطها وَمَا لَهُم مِ نَصِرِيَ مانعين من العذاب (ألَمْ تَرَ إِلَى ألذِينَ أُوْتُوا نَصِيباً مِنَ الْكِتَبِ) سبب نزول هذه الآية أنه زنى شخصان من اليهود وهم من أشرافهم وكان في التوراة حكم الرجم ولكن هم حرفوا وبدلوا إذا زنى شريف جلدوه وإذا زنى حقير رجموه، فلما زنى هذان الشخصان وهما من أشرافهم قالوا نمشي إلى النبي صلى اللّٰه عليه وسلم لنجد عنده رخصة فلما أخبروه الخبر قال: كتاب اللّٰه الرجم، قالوا: لا، جرت يا أبا لقاسم علينا، لا يجب علينا الرجم. قال: يجب الرجم، الرجم في كتاب اللّٰه وفي التوراة، آتوا بالتوراة، قالوا: التوراة ليس فيها الرجم. فأتوا بالتوراة فصار عبد اللّه بن صوريا يقرأ حتى بلغ آية الرجم وضع إصبعه على كلمة الرجم وقرأ ما بعدها، وعبد اللّٰه بن سلام حاضر وهو يحفظ التوراة فرفع يده وقرأ آية الرجم فرجمهما النبي صلى اللّه عليه وسلم [2] فنزلت فيهم هذه الآية: "أَلَمْ تَرَ إِلَى ألذِينَ أوثُواْ نَصِيبا حظا "صِ الْكِتَابِ" التوراة (يُدْعَوْنَ إِلَيٰ كِتَٰبِ اِ۬للَّهِ …

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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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