Sūrat Al-Raʿd · 13 : 21

Q 13:21 in the tafsīr of Shaykh Ibrāhīm Niasse

وَالذِينَ مَآ بِهِۦٓ أَنْ

Such as unite that which Allah hath commandeth should be joined, and fear their Lord, and dread a woeful reckoning — 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-Raʿd begins at vol. 5, p. 61 (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 28, ¶4 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 70 · the annual Ramaḍān cycle

"فَنَسِيَ )نسوا ذلك العهد لكثرة الغواشي والملابس البشرية، فإذا أراد عبد أن يعود إلى أصله لابد له من مداومة ذكر الله تبارك وتعالى بالتفكر فإذا دام على التفكر يجد نفسه في حضرة الله تبارك وتعالى بزوال الحجاب، إذا زال الحجاب يشاهد ما استودع فيه من أسرار التوحيد والمعارف التي كان نسيها من قبل فيتذكر. هذا مقام التذكر، إنما الذي حدث له ليس يطارئ ولكن هو كان ناسيا والآن تذكر، فلهذا القرآن يقول "وَمَا يَذَّكَّرُ إِلَّا أُوْلُواْ الأَلْبَابِ" أرباب العقول الكاملة لهم مقام التذكر، وما دام العبد لم يصل إلى هذا المقام فمقامه الذكر والتفكر، الذكر باللسان وبالقلب والتفكر طلب الحقيقة والتذكر وجود الحقيقة، «إِنَّمَا يَتَذَكِّرُ أوْلُواْ الأَلْبَبِ» (اِ۬لذِينَ يُوفُونَ بِعَهْدِ اِ۬للَّهِ ) المأخوذ عليهم وهم في عالم الذر وكل عهد (وَلَا يَنقُضُونَ اَ۬لْمِيثَٰقَ ) بترك الإيمان أو الفرائض ( وَالذِينَ يَصِلُونَ مَآ أَمَرَ اَ۬للَّهُ بِهِۦٓ أَنْ يُّوصَلَ ) وصفهم بهذه الصفات، وهي صفات أهل الإيمان حقيقة: الوفاء …

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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