Q 4:64 in the tafsīr of Shaykh Ibrāhīm Niasse

وَمَآ مِن اِلَّا وَلَوَ اَنَّهُمُۥٓ إِذ لَهُمُ

We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful — 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-Nisāʾ begins at vol. 2, p. 146 (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 11, ¶81 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 161 · the annual Ramaḍān cycle

فيما يأمر به ويحكم (بإِذْنِ اللَّهِ) بأمره (وَلَوَ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ) بتحاكمهم إلى الطاغوت (جَاءَوكَ) تائبين جَاسْتَغْبَرُواْ اللَّهَ وَاسْتَغْبَرَ لَهُمْ الرَّسُول فيه التفات ( لَوَجَدُواْ أللَّهَ تَوَّابا عليهم ( رَحِيما) بهم فَلاَ وَرَبِّكَ لا يُومِنُونَ قسم {حَتَّىٰ يُحَكِّمُوكَ مِيمَا شَجَرَ بَيْنَهَمْ لا يكون المسلم مسلما إلا إذا حكّم الشرع فيما جرى بينه وبين النلس (ثُمَّ لَا يَجِدُواْ فِےٓ أَنفُسِهِمْ حَرَجاࣰ مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماࣰۖ) هذا علامة الإسلام (لا يؤمن أحدكم حتى يكون هواه تبعا لما جئت به)1 الإنسان يمتثل أوامر القرآن، ويمتثل سنة النبي صلى اللّٰه عليه وسلم، قال الرسول صلى اللّٰه عليه وسلم: يأتي على الناس زمان لا يصلح الملك إلا بالقتل والتجبر، ولا توجد المحبة إلا باتباع هوى الناس، ولا يوجد المال عند الأغنياء إلا إذا تذلل العبد إليهم، الملوك متكبرون، والأغنياء يبخلون ويتجبرون، والناس لا يحبون إلا من اتبع هواهم، فمن أدرك ذلك الزمان وصبر …

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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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