اِ۬لذِے لَهُۥ مَا فِے وَمَا فِے أَلَآ إِلَي
The path of Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. Do not all things reach Allah at last — 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-Shūrā begins at vol. 8, p. 207 (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.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 45, ¶78 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 203 · the annual Ramaḍān cycle
يقول المفسر احترق مصحف فلم تحترق هذه الآية «أَلَا إِلَى اللَّهِ تَصِيرُ الأَمُورُ» وغرق مصحف فانمحى كله إلا قوله «أَلَا إِلَى اللَّهِ تَصِيرُ الأُمُورُ» 1 الأمور تصير إلى اللّٰه ترجع إلى اللّٰه في المستقبل عند العلماء وفعلا وحالا عند من يعرف.
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
معنى قوله في صفات الله تبارك وتعالى واحد لا من قلة وموجود لا من علة
al-Fatāwā wa-l-ajwiba · undated · Arabic · §12, p. 265 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī
الثالث أن وحدته تعالى ليست وحدات القلة كما يقع في الحوادث بل هو واحد إليه ترجع جميع الكثرات وعلى وحدته تدور ﴿أَلَآ إِلَى ٱللَّهِ تَصِيرُ ٱلْأُمُورُ﴾ (الشورى: 53) فهو واحد ظهرت وحدته في جميع المظاهر… وهذا معنى شريف لا يمكن شرحه بالتعبير إنما يذاق بحسب الفتح والتجلي من الفتاح الخبير، وهو معنى شهود الوحدة في الكثرة الذي يعبر عنه القوم بوحدة الوجود.
…the third is that His oneness is not the onenesses of fewness, such as occur among originated things. Rather He is One to whom all multiplicities go back and upon whose oneness they turn: ﴿Take note — to Allah all matters come home﴾ (al-Shūrā 53). He is One whose oneness has appeared in every locus of manifestation… This is a noble meaning which cannot be explained by expression; it is tasted only in the measure of the opening and the tajallī from the Opener, the Aware. It is the sense of witnessing oneness within multiplicity, which the folk express as waḥdat al-wujūd.
Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.
§12. 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.