Q 33:21 in the tafsīr of Shaykh Ibrāhīm Niasse

لَّقَدْ لَكُمْ فِے لِّمَن

Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much — 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.

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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 40, ¶93 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 195 · the annual Ramaḍān cycle

وحيزت الغنائم (سَلَفُوكُم) ضربوكم ( بِأَلْسِنَةٍ حِدَادٍ) النفاق يقارنه الخوف دائما، إذا جاءت وقعة ينظرون إلى النبي صلى اللّٰه عليه وسلم كأنّهم في سكرات الموت من شدة الخوف، وإذا ذهب الخوف وقسمت الغنائم سلقوكم ضربوكم بألسنة حداد ( آشِحَّةً عَلَى الْخَيْرِ) على الغنيمة يطلبوها (أوْلَبِكَ لَمْ يُومِنُوا) حقيقة ( فَأَحْبَطَ اللَّهُ أَعْمَلَهُمْ وَكَانَ ذَلِكَ) الإحباط (عَلَي اَ۬للَّهِ يَسِيراࣰۖ يَحْسِبُونَ اَ۬لَاحْزَابَ) من الكفار (لَمْ يَذْهَبُوا) إلى مكة لخوفهم منهم ( وَإِنْ يَاتِ الاحْزَابُ كرة أخرى يَوَدُّواْ) يتمنوا ولَوَ آَنَّهُم بَادُولَ فِيِ الاَعْرَابِ كائنون في البادية (يَسْئَلُونَ عَىَ انْبَآئِكُمْ) يتمنون أن لا يحضروا هذا ولكن يكونون في القرى البعيدة يسألون عن الأخبار (وَلَوْ كَانُواْ جِيكْم) هذه الكرة (مَّا قَٰتَلُوٓاْ إِلَّا قَلِيلاࣰۖ) رياء وخوفا (لَّقَدْ كَانَ لَكُمْ فِے رَسُولِ اِ۬للَّهِ إِسْوَةٌ حَسَنَةࣱ) اقتداء به في القتال

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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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