Q 10:41 in the tafsīr of Shaykh Ibrāhīm Niasse

وَإِن لِّے وَلَكُمْ أَنتُم مِمَّآ وَأَنَا مِّمَّا

And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do — 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 Yūnus begins at vol. 4, p. 158 (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 24, ¶17 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 165 · the annual Ramaḍān cycle

أهل مكة (مَنْ يُومِنُ بِهِ) لعلم الله ذلك منه (وَمِنْهُم مَّن لَّا يُومِنُ بِهِۦۖ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَۖ) تهديد لهم (وَإِن كَذَّبُوكَ فَقُل لِّے عَمَلِے وَلَكُمْ عَمَلُكُمُۥٓ) لكل جزاء عمله (أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا بَرِےٓءࣱ مِّمَّا تَعْمَلُونَۖ) وهذا منسوخ بآية السيف ( وَمِنْهُم مَنْ بَسْتَمِعُونَ إِلَيْكَم إذا قرأت، اجتمع نفر من قريش فيهم أبو جهل وفيهم أبو سفيان وغيرهم عتبة وشيبة فقالوا: هل تسمعون ما يقول محمد؟ قالوا إنهم لم يسمعوا شيئا وأَبَأَنتَ تُسْبِعُ ألصُّمَّ) شبههم بهم في عدم الانتفاع بما يتلى عليهم (وَلَوْ كَانُواْ لا يَعْفِلُونَ لا يتدبرون (وَمِنْهُم ) كفار قريش (مَّنْ يَّنظُرُ إِلَيْكَۖ أَفَأَنتَ تَهْدِے اِ۬لْعُمْيَ وَلَوْ كَانُواْ لَا يُبْصِرُونَۖ) شبههم بحم في عدم الاهتداء بل أعظم " بإِنَّهَا لا تَعْمَى ألاَبْصَرُ وَلَكِر تَعْمَى ألْفَلُوبُ ألتِى فِ الصَّدُور (إِنَّ ٱللَّهَلَ يَظْلِمَ ٱلنَّاسَ شَيْئاً وَلَكِنَّ ألنَاسَ أَنْفِسَهُمْ …

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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. Passages 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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