(Then he said): Bring them back to me, and fell to slashing (with his sword their) legs and necks — 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 Ṣād begins at vol. 8, p. 113(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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loci in the corpus
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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 43, ¶78 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 105 · the annual Ramaḍān cycle
الخيل فردوها (قَطَعِقَ مَسْحا يمسحها بالسيف (بِالسُّوقِ وَالاَعْنَاقِ) يعني ذبحها عن آخرها وتصدق بلحومها؛ هذا تفسير المفسر، ولو أبقى الآية على ظاهرها لكان أنسب لمقام النبي. الحق أنَّهم عرضوا عليه الخيل وهو مشتغل بالصلاة فلم يلتفت إلى الخيل وقال «إِنِّيَ أَحْبَبْتُ حُبَّ الْخَيْرِ» حب الخير الذي أجده في الصلاة «عَى ذِكْرِ رَبِّي» الخير الصادر عن ذكر ربي «حَتَّىٰ تَوَارَتْ» رجعت الخيل «بِالْحِجَابِ» حتى توارت الخيل في محالها «فَطَفِقَ مَسْحاَۢ بِالسُّوقِ وَالَاعْنَاقِۖ» فصار يكرمها، فردوا الخيل فصار يمسح بالسوق
Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
On the division forbidden in ﴿uphold the dīn and do not fall into division over it﴾ (Q 42:13), and whether the prophets are maʿṣūm — editorial summary; the printing states no question here
proof-text
al-Fatāwā wa-l-ajwiba · undated · Arabic · §2, p. 244 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · answered in writing
وقال ابن كثير في تفسيره عند قوله تعالى: ﴿فَقَالَ إِنِّىٓ أَحْبَبْتُ حُبَّ ٱلْخَيْرِ عَن ذِكْرِ رَبِّى حَتَّىٰ تَوَارَتْ بِٱلْحِجَابِ رُدُّوهَا عَلَىَّ﴾ (سورة ص:32،33) ذكر غير واحد من السلف والمفسرين أنه اشتغل بعرضها حتى فات وقت صلاة العصر والذي يقطع به أنه لم يتركها عمدا بل نسيانا.
Ibn Kathīr said in his tafsīr, at ﴿I have loved the love of good things away from the remembrance of my Lord, until it concealed itself by the veil. Bring them back to me﴾ (Ṣād 32–33): more than one of the salaf and of the commentators mentioned that he was occupied with reviewing them until the time of the ʿaṣr prayer passed; and what is certain is that he did not leave it deliberately but out of forgetfulness.
Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.
§2. The edition prints this reference itself.
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.