Sūrat Al-Tawba · 9 : 103

Q 9:103 in the tafsīr of Shaykh Ibrāhīm Niasse

مِنَ بِهَا عَلَيْهِمُۥٓۖ إِنَّ لَّهُمْۖ

Take alms of their wealth, wherewith thou mayst purify them and mayst make them grow, and pray for them. Lo! thy prayer is an assuagement for them. Allah is Hearer, Knower — 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-Tawba begins at vol. 4, p. 74 (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 23, ¶22 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 129 · the annual Ramaḍān cycle

وإذا مات صح أن يصلى عليه أيضا لأنه بمنزلة الفاني في اللّٰه تبارك وتعالى. والمسلم إذا مات يغسل ويكفن ويصلى عليه. واختلف في جئة المسلم هل نجاسة أم طاهرة، فقيل نجس وقيل طاهر، والدليل على طهارته كونه يغسل لو كان نجسا لا يصح غسله لأن ذات النجاسة إذا غسلت ما تزداد إلا تنجسا، فلما اختلفوا في طهارته ونجاسته ذهبوا به إلى باب المسجد ولم يدخلوا به المسجد على مذهب مالك، (وَاللَّهُ سَمِيعُ عَلِيمٌ لَمْ يَعْلَمُوَاْ أَنَّ اللَّهُ هَوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهٍ وَيَاخُذُ الصَّدَفَتِ يقبل الصدقات (وَأَنَّ اللَّه هُوَ ألتَّوَّابُ الرَّحِيمُ) وصف الصدقة بثلاثة أوصاف «خُذْ مِنَ امْوَٰلِهِمْ صَدَقَةَ» كأن الآخذ هو الرسول صلى اللّٰه عليه وسلم وقال هنا إن اللّه يأخذ الصدقات، كأن الآخذ هو اللّٰه تبارك وتعالى، والمشاهد حسا أن الفقير هو الذي يأخذها. الفقير نشاهده يأخذ الصدقات، والقرآن يقول إن الرسول هو الذي أخذها أو اللّٰه هو الذي أخذها. الملك متصل بالملكوت. الصدقة عندما تدفعها في يد الفقير وقعت في يد …

Read in context →

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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