Q 16:112 in the tafsīr of Shaykh Ibrāhīm Niasse

مِّن بِمَا

Allah coineth a similitude: a township that dwelt secure and well content, its provision coming to it in abundance from every side, but it disbelieved in Allah's favours, so Allah made it experience the garb of dearth and fear because of what they used to 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 Al-Naḥl begins at vol. 5, p. 124 (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

2 of 2

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 30, ¶37 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 144 · the annual Ramaḍān cycle

يقول الرب تبارك وتعالى أسألكما سؤالا: مُقعَد جلس تحت ظل نخلة يريد أن يسرق شينا من ثمارها، وهو لا يقدر أن يتحرك من محله، فجاء أعمى فحمله على عاتقه حتى أوصل امى الثمار وجفى منها، أبهما سرق؟ قالا: كلاهما سرق، قال: كذلك أنتما فدخلا ليا جميعا. الأعمى لم ير الثمار ولكن حمل المقعد والمقعد تناول الثمار، تعاونا على السرقة، كلاهما سارق، فالروح والجسد كالأعمى والمقعد فاستحقا العذاب جميعا[1] (وَضَّرَبَ أْدَّ مَثْلا قَرْيَةُ ) هي مكة (كَانَتَ امِنَةً) من الغارات لا تهاجم (مظمَيِنَةٌ ) لا يُحتاج إلى الإنتقال عنها لضيق أو خوف (يَاتِيهَا رِزْقُهَا رَغَدآ واسعا ومِس كُلِّ مَكَالٍ مَحَنُ بِأَنْعُمِ اللَّهِ بتكذيب النبي صلى اللّٰه عليه وسلم (فَأَذَاقَهَا اَ۬للَّهُ لِبَاسَ اَ۬لْجُوعِ) بالسنين المجدبة (وَالْخَوْفِ) بسرايا النبي صلى اللّٰه عليه وسلم {بِمَا كَانُوا يَصْنَعُونٌ اللّٰه تبارك[1]

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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.

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 52, ¶65 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 52 · the annual Ramaḍān cycle

امتحنا أهل مكة بالقحط والجوع لما كفروا بالنبي صلى اللّٰه عليه وسلم دعا عليهم: (اللهم اجعلها عليهم سنين كسني يوسف) [1] فقحطوا سبع سنين وبعد ذلك { كَمَا بَلَوْنَا أَصْحَرَ ألجَنَّةِ البستان (إِذَ اقْسَمُواْ لَيَصْرِمَنَّهَا) يقطعون مرها (مَصْبِحِينَ) ابتلاهم اللّٰه وكانوا أطعمهم اللّٰه من جوع وآمنهم من خوف، "وَضَرَبَ ألَّهُ مَثَلًا قَرْيَةً كَانَتَ امِنَةَ مُطْمَيَّنةُ يَاتِيهَا رِزْقُهَا رَغَداً مِن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعَمِ اللَّهِ" لما كفروا بالنبي صلى اللّٰه عليه وسلم فأذاقها اللّٰه لباس الجوع والخوف كما وقع لأصحاب الجنة، أهل البستان أقسموا أنهم سيقطعون ثمارها مصبحين وقت الصباح كي لا يشعر بهم المساكين فلا يعطونهم منها ما كان أبوهم يتصدق به عليهم (وَلَا يَسْتَثْنُونْ)) ولم يقولوا إن شاء الله، كان واحد من الصالحين في الطائف عمل بستانا من النخيل والأعناب فإذا جاء وقت حصاد البستان دعا المساكين كلا فإذا حصد قدر ما يكفي مؤنة سنة الباقي للمساكين كلهم يأخذ ما شاء، فمات الصالح وترك …

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Lesson 52 is titled by sūra rather than by āya, and its bounds (Q 67:1–Q 71:28) are inferred from where the neighbouring sessions begin, so they are soft at the edges. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

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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