Q 35:31 in the tafsīr of Shaykh Ibrāhīm Niasse

۞وَالذِےٓ إِلَيْكَ مِنَ هُوَ لِّمَا إِنَّ

As for that which We inspire in thee of the Scripture, it is the Truth confirming that which was (revealed) before it. Lo! Allah is indeed Observer, Seer of His slaves — 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 Fāṭir begins at vol. 8, p. 52 (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 42, ¶19 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 55 · the annual Ramaḍān cycle

عثر حسنات ا وقد تقدم ما قال الرسول صلى اللّٰه عليه وسلم: (لا أقول لكم " ألمّ" حرف ولكن أقول ألِف حرف، ولام حرف، وميم حرف) [2] «إِنَّهُو عَبُورٌ شَكْورٌ غفور لذنوبهم شكور لطاعتهم. اللّٰه شكور يشكرنا، الشكر على ثلاثة أوجه: شكر الكبير للصغير أن يرضى منه باليسير؛ وشكر المثل لمثله أن يكافعه ويجازيه؛ وشكر الصغير للكبير أن يطيعه ويخدمه ومتثل أوامره. الله حيث أنه يشكرنا أي يتقبل منا اليسير. (وَالذِي أَوْحَيْنَا إِلَيْكَ مِنَ ٱلْكِتَبِ هُوَ ألْحَقُّ مُصَدِّقاً لِمَا بَيْنَ يَدَيْهِ ) أي ما تقدمه من الكتب (إِنَّ اللَّهُ بِعِبَادِهِ لَخَبِيرُ بتصير عالم بالبواطن والظواهر (ثُمَّ أَوْرَثْنَا) أعطينا (الْكِتَّبَ) القرآن (ألذِينَ إصْطَمَيْنا مِنْ عِبَادِتَاه وهم أمتك صلى اللّه عليك وسلم. فبعد كل هذا خص اللّٰه أمة محمد بهذا الكتاب الذي هو القرآن، أورثهم القرآن وسماهم مصطفين (جَمِنْهُمْ ظَالِمٌ لَتَمْسِهِ) من المصطفين ظالم لنفسه، الظلم لا يفسد الإصطفاء من اللّٰه تبارك وتعالى (وَمِنْهُم مُقْتَصِدٌ)

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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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