Q 6:164 in the tafsīr of Shaykh Ibrāhīm Niasse

وَهُوَ وَلَا اِلَّا عَلَيْهَاۖ وَلَا ثُمَّ إِلَيٰ بِمَا فِيهِ

Say: Shall I seek another than Allah for Lord, when He is Lord of all things? Each soul earneth only on its own account, nor doth any laden bear another's load. Then unto your Lord is your return and He will tell you that wherein ye differed — 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-Anʿām begins at vol. 3, p. 112 (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.

locus

act

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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 17, ¶96 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 159 · the annual Ramaḍān cycle

(لِهِ رَبِّ الْعَلَمِينَ لا شَرِبكَ لَهُوٍ) في ذلك (وَبِذَلِكَ التوحيد (أمِرْتُ وَأَنَا أَوِّل الْمَسْلِمِينَ من هذه الأمة (قُلَ اَغَيْرَ اَ۬للَّهِ أَبْغِے رَبّاࣰ) إلها لا أطلب غيره أبدا (وَهُوَ رَبُّ كُلِّ شَےْءࣲۖ) مالك كل شيء (وَلا تَكْسِبُ كُلُّ نَفْسِ) ذنبا إِلاَّ عَلَيْهَا وَلا تَزِرْ))، تحمل نفس وَازِرَة آثمة (وِزْرَ أُخْرِى ) النفس لا تحمل إلا وزرها. هذا إن كان فيه شبه تعارض بين قوله "وَلَيَحْبِلْنَ أَثْفَالَهُمْ وَأَتْفَلًا مَعَ أَتْفَالِهِمْ" وقوله عليه الصلاة والسلام (من سن سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة) 1 فكيف الجمع بين هذين؟ إن الإنسان إذا لم يعمل وزرا ولم يأمر به ولم يتسبب في عمله فلا يكتب عليه، وأما قوله تعالى "وَلَيَحْمِلْ أَثْفَالَهُمْ وَأَثْفَالًا مَعَ أَثْفَالِهِمْ لأنهم أضلوا هؤلاء وقادوهم إلى ارتكاب المحرمات، فلهذا كتبت

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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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