Q 9:55 in the tafsīr of Shaykh Ibrāhīm Niasse

۞فَلَا وَلَآ إِنَّمَا بِهَا فِے وَهُمْ

So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers — 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 22, ¶39 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 86 · the annual Ramaḍān cycle

بالفاظ مختلفة والمعنى واحد[1] «جَلا تُعْجِبْكَ أَمْوَلَهَمْ وَلَا أَوْ لَدَ خَنَّت» لا تستحسن نعمنا عليهم فهي استدراج «إِنَّمَا يَرِيدُ أَللَّهُ لِيُعَذِّبَهُم» أن يعذبهم «بِهَا مِ الحَيَوْهِ الدَّنْيا» بما يَلقون في جمعها من المشقة وفيها من المصائب «وَتَرْهَوَ» تخرج «أَنْجُسُهُمْ وَهُمْ كَمِرُونَ» فيعذبهم في الآخرة أشد العذاب. بينت هذه الايات أن كثرة الأموال والأولاد عذاب في الدنيا وعذاب في الآخرة، وبيان ذلك أن الإنسان مولع بحب المال لأنه يرى أن المال يعطي قدرة على اكتساب الكمال، فإذا جد الإنسان في طلب المال يلقى عذابا شديدا قبل أن يجد المال، وهذا عذاب، وإذا وجد المال بكثرة حرص على حفظه وجمعه وزيادته، وهذا عذاب يستغرق جميع ما عنده من الأعضاء: فعيناه لا تنظران إلا إلى الدنيا، والأذنان لا تستمعان إلا للدنيا، واللسان لا يتكلم إلا في الدنيا، والقدمان لا تمشيان إلا إلى الدنيا، واليدان كذلك والقلب مستغرق في حب المال، فإذا وقع في أي مصيبة كان ألما في قلبه وعذابا، وإذا جمع المال حتى كثر لا …

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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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