Q 33:13 in the tafsīr of Shaykh Ibrāhīm Niasse

وَإِذْ مِّنْهُمْ يَثْرِبَ لَا لَكُمْ مِّنْهُمُ إِنَّ وَمَا هِيَ اِنْ إِلَّا

And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefor turn back. And certain of them (even) sought permission of the Prophet, saying: Our homes lie open (to the enemy). And they lay not open. They but wished to flee — 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-Aḥzāb begins at vol. 7, p. 218 (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.

loci in the corpus

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 40, ¶88 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 195 · the annual Ramaḍān cycle

من الملائكة (وَكَانَ أللَّهُ لم يزل (بِمَا تَعْمَلُونَ بَصِيراً ذْ جَآءَوكُم مِ جَوْفِكُمْ وَمِرَ اسْعَلَ منكم من أعلى الوادي وأسفله من المشرق والمغرب أشد بلاء على المسلمين مطلقا هو الأحزاب (وَإِذْ زَاغَتِ الأَبْصَرُ) مالت عن كل شيء إلى عدوها من كل جانب (وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ) جمع حنجرة كلهم اشتد خوفه حتى بلغ قلبه محل حلقه من شدة الخوف (وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا المختلفة، المؤمنون يتيقنون بالنصر والمنافقون يئسوا ( هُنَالِكَ أبْتُلِي الْمُومِنُونَ اختبروا ليتبين المخلص من غيره (وَزُلْزِلُوا) حركوا ( زِلْزَالَا شَدِيدا) من شدة الفزع و) اذكر (إِذْ يَقُولُ الْمُنَاجِفُونَ وَالذِيسَ فِي قُلُوبِهِم مَرَضّ) ضعف اعتقاد (مَا وَعَدَنَا اللَّهُ وَرَسُولْهُو بالنصر (إِلاَّ غُرورا باطلا ( وَإِذْ قَالَت طَائِفَةٌ مِنْهُمْ ) المنافقين (يَأَهْلَ يَثْرِبَ هي أرض المدينة، كان اسم المدينة في الجاهلية يثرب فسماها النبي صلى اللّه عليه وسلم المدينة وطيبة وطابة، ومن قال يثرب الآن …

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The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

Abbreviated answers: the quṭb, the seeing of God in the Garden, ikhlāṣ, hayba, journeying, and quṭbness — editorial summary; the printing states no question here

proof-text

al-Fatāwā wa-l-ajwiba · undated · Arabic · §10, p. 260 · 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

مختصر الأجوبة: لأني أختصرها جدا خوفا على نفسي من إباحة السر. فالقطب تجل من تجليات الحق يجمع سائر التجليات، والجنة وما فيها من سائر التجليات فهي تجل من تجليات القطب ومعها خمسة عشر عالما كلها يمدها ويتصرف فيها ويستمد هو من الختم الكتم.

The answers in brief — for I am keeping them very short out of fear for myself of making the secret free for the taking. The quṭb is a tajallī among the tajalliyāt of al-Ḥaqq which gathers all the rest of the tajalliyāt; and the Garden and what is in it of all the tajalliyāt is a tajallī among the tajalliyāt of the quṭb. Along with it are fifteen worlds, all of which he supplies and disposes over, while he himself draws his supply from the Seal, the Concealed One.

Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.

§10. The edition prints this reference itself.

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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