Q 42:14 in the tafsīr of Shaykh Ibrāhīm Niasse

وَمَا إِلَّا مِنۢ مَا وَلَوْلَا مِن إِلَيٰٓ وَإِنَّ اَ۬لذِينَ مِنۢ لَفِے مِّنْهُ

And they were not divided until after the knowledge came unto them, through rivalry among themselves; and had it not been for a Word that had already gone forth from thy Lord for an appointed term, it surely had been judged between them. And those who were made to inherit the Scripture after them are verily in hopeless doubt concerning it 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-Shūrā begins at vol. 8, p. 207 (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 45, ¶36 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 203 · the annual Ramaḍān cycle

إلى الحق "إِنِّهِ وَجَّهْتُ وَجْعِىَ لِلِيِ بَطَرَ ألسَّمَوَاتِ وَالأَرْضَ حَنِيماً وَمَآ أَنَّا مِنَ الْمَشْرِعِينُ وموسى " اتَّبِيَ أَنَا ألَه" رباه في الحين "وَمَا تِلْكَ بِمَمينِكَ يَمُوب" أفاق فرأى يمينه فرأى عصا "قَالَ هِيَ عَصَاىَ" اشتغل بالحسيات "أَلْفِهَا" ألقاها صارت ثعبانا صار يخاف، هذا ليس مجذوبا الآن، صحا "إذْهَبِ الَىٰ مِرْعَوْنَ". (وَمَا تَجَرَّفُوْاْ إِلاَّ مِنْ بَعْدِ مَا جَآءَهُمْ أَلْعِلْمُ بالتوحيد (بَغْياَۢ بَيْنَهُمْۖ وَلَوْلَا كَلِمَةࣱ سَبَقَتْ مِن رَّبِّكَ إِلَيٰٓ أَجَلࣲ مُّسَمّيࣰ) يوم القيامة (لَّقُضِيَ بَيْنَهُمْۖ وَإِنَّ اَ۬لذِينَ أُورِثُواْ اُ۬لْكِتَٰبَ مِنۢ بَعْدِهِمْ) وهم اليهود والنصارى (لَصِ شَكِّ مِنْهُ) من محمد صلى اللّٰه عليه وسلم ( مُرِيبٌ) موقع في الريبة (فَلِذَلِكَ فَادْعُ) الإشارة ترجع إلى ما شرع اللّٰه للأنبياء قبلنا "شَرَعَ لَكْم مِنَ ألدِينِ مَا وَصِّىٰ بِهِ، نُوحاً" «قَلِذَلِكَ جَادْعُ» أي إلى ذلك فادع الناس، ادع الناس إلى ذلك التوحيد وعدم

Read in context →

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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