Q 48:12 in the tafsīr of Shaykh Ibrāhīm Niasse

بَلْ أَن لَّنْ إِلَيٰٓ ذَٰلِكَ فِے

Nay, but ye deemed that the messenger and the believers would never return to their own folk, and that was made fairseeming in your hearts, and ye did think an evil thought, and ye were worthless folk — 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-Fatḥ begins at vol. 9, p. 50 (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 46, ¶177 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 3 · the annual Ramaḍān cycle

فَسَنُوتِيهِ أَجْراً عَظِيما، اللّه تبارك وتعالى رأى النبي صلى اللّٰه عليه وسلم فني عن نفسه حتى لم تبق منه بقية فأقامه مقامه، فيد رسول اللّٰه صلى اللّٰه عليه وسلم يد اللّٰه فلهذا نصلي على النبي حتى اللّه تبارك وتعالى يصلي على النبي لأنه لم تبق منه بقية، فلهذا لا تجده يوم القيامة حيث يقول الأنبياء نفسي نفسي يقول نفسي نفسي لأنه لم يبق له نفس، يقول أمتي أمتي 1. فلهذا السر الإنسان ما دام حيا لا يصلَّى عليه ولا يصلى إليه وجه الإنسان لا يكون قبلة حتى أن المصلي إذا كان إنسان بين يديه بينه وبين القبلة يجب أن يوليه ظهره لا يوليه وجهه إلا إذا مات الإنسان، إذا مات صلينا عليه لأنه لم تبق منه بقية، حيث أن النبي صلى اللّٰه عليه وسلم لمالم تبق منه بقية صلينا عليه، إذا مات الإنسان ولم تبق منه بقية صلينا عليه «الَّ ألذِيرَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدْ أللَّهِ بَوْقَ أَيْدِيهِمْ جَمَى نَكَثَ فَإِنَّمَا يَنكْثُ عَلَى نَمْسِهِ وَمَرَ اوْجِى بِمَا عَهَدَ عَلَيْهِ اللَهَ بَسَنُوتِيهِ …

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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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