Q 49:15 in the tafsīr of Shaykh Ibrāhīm Niasse

اِنَّمَا اَ۬لذِينَ ثُمَّ لَمْ فِے أُوْلَٰٓئِكَ هُمُ

The (true) believers are those only who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere — 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-Ḥujurāt begins at vol. 9, p. 79 (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 47, ¶99 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 56 · the annual Ramaḍān cycle

قلت أسود كما قلت، ولكن بيضت قلبي بالإيمان بالله تبارك وتعالى وتقوى اللّٰه فلما رأى الناس بياض قلبي على سواد وجهي أحبوني، وأنا ابن الكافر، ولكن تركت طريقة أبي وسلكت طريقة أبيك رسول اللّه صلى اللّٰه عليه وسلم، وأنت تركت طريقة الرسول صلى اللّٰه عليه وسلم وسلكت طريقة أبي وسودت قلبك بالفسق والعصيان فلما رأى الناس سواد قلبك علا بياضَ خدك أبغضوك ورأوك على طريقة أبي وجعلوني أنا ابنا لأبيك لما كنت على طريقة أبيك وجعلوك أنت ابنا لأبي لأنك على طريقته، وتلك الضربات عفوت عمن ضربك لأنه يلزمك الحد أنت سكران، وسوء أدبك معفو عنك لحرمة جدك 1. هذا هو الصحيح، إن من أراد أن يكون ابنا للرسول صلى اللّٰه عليه وسلم يتبع طريقته إذا كان ابن الرسول حقا وسلك طريقته نعم هذا نور على نور، وإذا لم يكن إلا مجرد البنوة فهذا قليل الجدوى (فَالَتِ الاعْرَابُ ءَامَنَّا صدقنا بقلوبنا فل) لهم (لَّمْ تُومِنُواْ وَلَٰكِن قُولُوٓاْ أَسْلَمْنَا) انقدنا ظاهرا، الإنقياد ظاهرا والإيمان متباينان (وَلَمَّا يَدْخُلِ أَلا يمَلُ فِي …

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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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