Sūrat Al-Nūr · 24 : 37

Q 24:37 in the tafsīr of Shaykh Ibrāhīm Niasse

لَّا وَلَا عَن فِيهِ

Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned — 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-Nūr begins at vol. 6, p. 190 (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.

4
loci in the corpus
2
distinct acts
3 of 4
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 36 — vol. 7, p. 3 · numbered by Ḥafṣ · Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · the annual Ramaḍān cycle

In this session, not yet located. Lesson 36 is titled by sūra rather than by āya; its bounds (Q 24:10–Q 25:77) are inferred from where the neighbouring sessions begin, so they are soft at the edges. Of the 132 āyāt in that span, as many as 72 are quoted where the session reaches them; this one is not, so whether he takes it up here is not established. The page given is where the lesson opens — start there and read on.

Most of Shaykh Ibrāhīm’s Qurʾānic commentary is oral. Sixty-two cassettes of Wolof exegesis covering the whole Qurʾān have never been transcribed, and this index reaches only what the written sessions quote. An absence here belongs to the index, not to the corpus.

Read Lesson 36 →

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 40, ¶47 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 195 · the annual Ramaḍān cycle

خلق للنبي صلى اللّٰه عليه وسلم فتخلق به إذا كنت تحب خلق النبي صلى اللّٰه عليه وسلم، وكل ما ذم القرآن فالنبي صلى اللّٰه عليه وسلم يتباعد عنه، إذا أردت التخلق بالقرآن فافعل كما فعل الرسول صلى اللّٰه عليه وسلم (كان خلقه القرآن). كان إذا جن الليل يتجافى عن مضاجعه ويناجي ربه. إذا كان يوم القيامة ينادي مناد: سيعلم أهل الجمع لمن الكرم اليوم، أين الذين «تَتَجَاجى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً» فيقوم نفر قليل فيؤمر بهم إلى الجنة، سيعلم أهل الجمع لمن الكرم اليوم أين "رِجَالٌ لاَّ تُلْهِيهِمْ تِجَرَةٌ وَلَا بَيْعُ عَن ذِكْرِ اللَّهِ"، يقوم نفر قليل فيؤمر بِهم إلى الجنة. (اليوم أرفع نسبي وأضع نسبكم قلت "إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَثْفِيكُمْ " وأبيتم إلا أن تقولوا فلان بن فلان وفلان بن فلان، رفعتم نسبكم ووضعتم نسبي، فاليوم أضع نسبكم وأرفع نسبي) [1] رجال "تَتَجَاجِى جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ" "رِجَالٌ لاَ تُلْهِيهِمْ تِجَرَةٌ وَلَا بَيْعٌ عَن ذِكْرِ …

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Lesson 40 is titled by sūra rather than by āya, and its bounds (Q 31:22–Q 33:55) 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.

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 47, ¶97 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 56 · the annual Ramaḍān cycle

ينادي مناد: طالما تكلمتم وسكتّ فاليوم تسكتون وأتكلم، رفعتم نسبكم ووضعتم نسبي، فقلت "إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقِيْكُمُ " فأبيتم إلا أن تقولوا فلان بن فلان وفلان بن فلان، فاليوم أرفع نسبي وأضع نسبكم، أين رجال "لاَّ تُلْهِيهِمْ تِجَرَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ" أين رجال "تَتَجَاجى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُون رَبَّهُمْ خَوْفا وَطَمَعا" فيؤمر بهم إلى الجنة\! .

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Lesson 47 is titled by sūra rather than by āya, and its bounds (Q 48:17–Q 51:27) 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.

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 51, ¶16 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 3 · the annual Ramaḍān cycle

صلاة الجمعة (وَذَرُواْ ألْبَيْعَ) اتركوا البيع والشراء (ذَالِكُمْ خَيْرٌ لَكُمُ إِن كُنتُمْ تَعْلَمُونَ أنه خير فافعلوه. يوم الجمعة هو يوم المسلمين. هذا اليوم الذي اختلف فيه الأمم قبلكم فاهتديتم إليه. فنحن الاخرون السابقون، اليوم لنا وغدا لليهود وبعد غد للنصارى. إذا كان يوم الجمعة اتركوا البيع والشراء واذهبوا إلى ذكر اللّٰه الذي هو الصلاة. أحل اللّٰه البيع، ولكن كثر فيه الكذب والخيانة والدس، فصارت الأسواق محل الشيطان، فلهذا نترك الأسواق والبيع والشراء لإقامة صلاة الجمعة. هذا الذكر يعني الصلاة، لا يمكن إلا بترك البيع والشراء، بخلاف الذكر آخر الآية "وَانتَشِرُواْ فِى الأَرْضِ وَابْتَغُواْ مِن بَضْلِ ٱللَّهِ وَاذْكُرُواْ اللَّهَ كَثِيرًا هذا ذكر اللّه باللسان لا ينافي الاشتغال بالبيع والشراء " رِجَالٌ لاَّ تُلْهِيهِمْ تِجَرَةٌ وَلَاَ بَيْعٌ عَى ذِكْرِ اللَّهِ" (إذا كان يوم الجمعة كان على كل باب من أبواب المسجد ملائكة يكتبون الأول فالأول، حتى إذا جاء الإمام طووا الصحف وجلسوا يستمعون الذكر) …

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Lesson 51 is titled by sūra rather than by āya, and its bounds (Q 62:1–Q 66:12) 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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