Q 31:23 across the corpus — Shaykh Ibrāhīm Niasse

Q 31:23 in the tafsīr of Shaykh Ibrāhīm Niasse

وَمَن فَلَا إِلَيْنَا بِمَا إِنَّ بِذَاتِ

And whosoever disbelieveth, let not his disbelief afflict thee (O Muhammad). Unto Us is their return, and We shall tell them what they did. Lo! Allah is Aware of what is in the breasts (of men) — 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 Luqmān begins at vol. 7, p. 192 (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.

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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 40, ¶2 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 195 · the annual Ramaḍān cycle

الفناء هي الإشراف على الوصول والمراقبة بعد الفناء هي المراقبة الحقيقية. والمراقبة أنفس مقام من مقامات الولاية أن يكون العبد مستغرقا في ذات اللّٰه تبارك وتعالى، هذه أعلى مرتبة، والمرتبة الدنيا أن يكون مستحضرا لشدة اطلاع اللّٰه على كلية العبد، إن لم تكن تراه فهو يراك، إما أن تكون تراه أو تكون تشاهد رؤيته لك (وَإِلَي اَ۬للَّهِ عَٰقِبَةُ اُ۬لُامُورِۖ) والمرجع في الدنيا والآخرة إلى اللّٰه تبارك وتعالى (وَمَى كَبَرَ بَلاَ يُحْزِنكَ كُمْرُةُ وَ يا محمد لا تهتم بكفر من كفر، فلا يضر إلا نفسه (إِلَيْنَا مَرْجِعُهُمْ فَنْنَبِّئُهُم بِمَا عَمِلُوا إِنَّ أللَّهَ عَلِيمٌ بِذَاتِ الصَّدور بما فيها كغيره فمجاز عليه (نَمَتِعَهُمْ) في الدنيا (قَلِيلًا ) أيام حياتهم (قَمَّ نَضْطَرُّهُمْ في الآخرة (إِلَى عَذَابٍ غَلِيظٌ) وهو عذاب النار لا يجدون عنه مصرفا. في الآيات أمور أن من أسلم وجهه لله، واشتغل بالله عن كل ما سواه، وأفرد الوجهة إلى اللّٰه تبارك وتعالى، فقد سلم في الدنيا والآخرة لأنه تمسك بالعروة الوثقى …

Read in context →

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.