Q 3:97 in the tafsīr of Shaykh Ibrāhīm Niasse

فِيهِ إِبْرَٰهِيمَۖ وَمَن عَلَي مَنِ إِلَيْهِ وَمَن فَإِنَّ عَنِ

Wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither. As for him who disbelieveth, (let him know that) lo! Allah is Independent of (all) creatures — 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 Āl ʿImrān begins at vol. 2, p. 34 (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 9, ¶24 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle

ويتجرد ويغتسل وبليس رداء وإزارا ونعلين فقط. الملك إذا دعا ضيفا وجاءه بأني اللى ه ويتجرد ويغتسل ويلبس رداء وإزارا ونعلين فقط. الملك إذا دعا ضيفا وجاءه يأتي إلى يته الخاص ويصافحه. فتأتي إلى بيت الله الحرام، والحجر الأسود هو يمين اللّٰه تبارك وتعالى، والخروج إلى الصفا والمروة وإلى منى وإلى المزدلفة وإلى عرفات، عادة الملوك إذا استدعوا كبيرا وأضافوه يخرجون معه للتنزه إلى محلاتهم وإلى بساتينهم وإلى ممالكهم هذا هو الخروج إلى منَّى، إلى عرفات والعود عند تمام الحج هو يوم المأدبة، هو يوم النحر. اللّه يقول "تَجْبِي إلَيْه ثَمَرَتْ كُلِّ شَء" حتى البشر، لهذا قال (وَلِلهِ عَلَي اَ۬لنَّاسِ حَجُّ اُ۬لْبَيْتِ) أوجب اللّٰه على الناس حج هذا البيت (مَنِ اِ۪سْتَطَاعَ إِلَيْهِ سَبِيلاࣰۖ) طريقا فسره الرسول صلى اللّٰه عليه وسم بالزاد والراحلة، رواه الحاكم.

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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 2, ¶2 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 59 · the annual Ramaḍān cycle

(إلَّ الذِين كَفروا) الكفر لغة: التغطية والستر، وفي اصطلاح شريعة الإسلام إنكار ما ثبت مجيء النبي صلى اللّٰه عليه وسلم به ضرورة. الكافر في القرآن على أربعة أقسام: كافر نقيض المؤمن "إنَّ ألذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اِللَّهِ" وكافر بمعنى الجاحد "وَلِلهِ عَلَى النَّاس حَجُّ أُلْبَيْتِ مَنِ إسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَن كَبَرَ فَإِنَّ اللَّهَ غَنِيُّ عَنِ الْعَلَمِينُ" يعني ومن جحد وجوب الحج، وكافر نقيض الشاكر "اشْكُرُواْ لِي وَلَا تَكْبُرُونِ" وكافر بمعنى المتبرئ "ثُمَّ يَوْمَ الْقِيَمَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضاً " أي يتبرأ بعضكم

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Lesson 2 runs Q 2:6–Q 2:25. 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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