Q 22:11 in the tafsīr of Shaykh Ibrāhīm Niasse

۞وَمِنَ مَنْ عَلَيٰ فَإِنَ بِهِۦ وَإِنَ عَلَيٰ ذَٰلِكَ هُوَ

And among mankind is he who worshippeth Allah upon a narrow marge so that if good befalleth him he is content therewith, but if a trial befalleth him, he falleth away utterly. He loseth both the world and the Hereafter. That is the sheer loss — 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-Ḥajj begins at vol. 6, p. 143 (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 34, ¶80 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 122 · the annual Ramaḍān cycle

عد عنه بمما دون غيرها لأن أكثر الأفعال تزاول بمما (وَأنّ ٱلَّه لَيْسَ يطَلَوِ) بذي ظلم الْعَيد) فيعذبهم بغير ذنب (وَمِسَ التَّاس مَنْ يَعْبُدُ أللَّهِ عَلَىٰ حَرْفٍ نزل في بعض الأعراب كانوا إذا أسلم واحد منهم وولدت زوجته غلاما، وأتانه مهرا قال: هذا دين حسن مارلك. وإذا كان غير ذلك يقول: هذا دين مشئوم ويرتد. «وَصِنَ ألتَّاس مَنْ يَعْبَدَ أنَّهِ عَلَىٰ حَرْبٍ» شك في عبادته (جَإِنَ آَصَابَهُ و خَيْرٌ) صحة وسلامة في نفسه وماله (إظمَأَنَّ بِهِ، فَانَ اصَابِتْهُ بِتْنَةً محنة وسقم في نفسه وماله (إِنقَلَبَ عَلَىٰ وَجْهِهِ،) رجع إلى الكفر إِخْيِرَ الدَّنْيا بفوات ما أمله منها (وَالآخِرَةَ) بالكفر (ذَلِكَ هُوَ الْخُسْرَانُ ألْمَبِينٌ يَدْعُوا) يعبد صِ دُولِ اللَّهِ من الصنم (مَا لا يَضُرُّهُ إن لم يعبده ( وَمَا لا يَنجَعَةٌ )

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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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