Q 9:117 in the tafsīr of Shaykh Ibrāhīm Niasse

۞لَّقَد عَلَي اِ۬لذِينَ فِے مِنۢ مَا مِّنْهُمْ ثُمَّ عَلَيْهِمُۥٓۖ إِنَّهُۥ بِهِمْ

Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them — 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.

loci in the corpus

distinct acts

3 of 3

text available

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, ¶51 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 129 · the annual Ramaḍān cycle

يحفظكم منه (وَلَا نَصِيرِ) يمنعكم من ضرره. ذكروا ثلاثة أخر النبي صلى اللّٰه عليه وسلم أمرهم فهاجروهم وقاطعوهم مدة خمسين يوما فنزلت توبتهم، والله تبارك وتعالى ستار لو أنزل الآية لقد تاب اللّه على الثلاثة لبقي عارا عليهم فبدأ بقوله (لَقَد تَابَ أللَّهُ عَلَى التَّيِ قبل اللّٰه توبة الرسول صلى اللّٰه عليه وسلم (وَالْمُهَٰجِرِينَ وَالَانص۪ارِ اِ۬لذِينَ اَ۪تَّبَعُوهُ فِے سَاعَةِ اِ۬لْعُسْرَةِ) وقتها وهي حالهم في غزوة تبوك كان الرجلان يقتسمان التمرة، والعشرة يعتقبون البعير الواحد، واشتد الحر حتى شربوا الفرث 1 (مِنْ بَعْدِ مَا كَادَ تَزِيغٌ قُلُوبٌ فَرِيقٍ مِنْهُمْ عن اتباعه إلى التخلف لما هم فيه من الشدة (ثُمَّ تَابَ عَلَيْهِمْ بالثبات (إِنَّهُو بِهِمْ رَءُوفٌ رَجِيمٌ تاب اللّٰه على النبي صلى اللّٰه عليه وسلم وعلى المهاجرين والأنصار «ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ و بِهِمْ رَءُوفٌ رَحِيمٌ» التوبة من اللّٰه هي قبول التوبة من عبده، وتوبة العبد أن ينيب إلى اللّٰه تبارك وتعالى ويندم من الذنب …

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Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 23, ¶52 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 129 · the annual Ramaḍān cycle

لما رجع الرسول صلى اللّٰه عليه وسلم من حجة الوداع أراد أن يغزو الشام فسمع أن الروم جمعوا جيوشا في تبوك يريدون قتال الرسول صلى اللّٰه عليه وسلم فخرج إلى تبوك وهى بعيدة من المدينة وأرضها حراء وليس فيها ماء، وكان العشرة يعتقبون بعيرا واحدا وكان زمن قلة حتى لم يجد الرسول صلى اللّٰه عليه وسلم زادا للجيش فقال: من جهز الجيش وجبت له الجنة فأتى عثمان بمائة من الخيل بأحلاسها وأسراجها، وأتى بألف بعير 2 تحمل البر وأتى

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The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

On the division forbidden in ﴿uphold the dīn and do not fall into division over it﴾ (Q 42:13), and whether the prophets are maʿṣūm — editorial summary; the printing states no question here

proof-text

al-Fatāwā wa-l-ajwiba · undated · Arabic · §2, p. 244 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · answered in writing

فأما عن التفرق الذي ذكره الله تعالى في آية ﴿أَنْ أَقِيمُواْ ٱلدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِ﴾ (الشورى:13)، كأنه قيل: وما ذلك المشروع المشترك بين هؤلاء الرسل؟ فقيل: هو إقامة الدين، أي دين الإسلام… والمراد بإقامته تعديل أركانه، وحفظه من أن يقع فيه زيغ، والمواظبة عليه والتشمر له.

As for the division that Allah mentioned in the verse ﴿that you uphold the dīn and do not fall into division over it﴾ (al-Shūrā 13) — it is as though it were said: and what is that laid-down thing shared among these messengers? And the answer came: it is the upholding of the dīn, that is, the dīn of islām… What is meant by upholding it is setting its pillars straight, guarding it against any deviation falling into it, keeping steadily to it, and girding oneself for it.

Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.

§2. 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.

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