Sūrat Al-Anʿām · 6 : 52

Q 6:52 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَا اِ۬لذِينَ مَا عَلَيْكَ مِنْ مِّن وَمَا مِنْ عَلَيْهِم مِّن مِنَ

Repel not those who call upon their Lord at morn and evening, seeking His Countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers — 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-Anʿām begins at vol. 3, p. 112 (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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 16, ¶35 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 122 · the annual Ramaḍān cycle

أن يتهد وإذا اجتهد يكون من جملة الوحي بدليل آية "نَا أَنزَلْنَا إِلَيْكَ ٱلْكِتَّبَ بِالْحَقِّ يحكُمْ بِينَ ألنَاس بِمَا أَرِبْكَ ألَّ" إذا اجتهد ورأى رأيا يكون ما أمر اللّٰه به في القرآن فهو اجتهاده وحي، وصدق من قال إنه يجتهد، ومن قال إنه لا يجتهد إن يتبع إلا ما يوجى إبه. ومنهم من أبطل القياس، فالحكم الشرعي القرآن والسنة فقط، والقياس أتت به آية أخرى "إِن تَنَزَعْتُمْ فِي شَيْءِ فَرُدّوهُ إِلَى أللَّهِ وَالرَّسُولِ"، "وَلَوْ رَدُّوه إِلَى الرَّسُولِ وَالَىّ أَوْلِ ٱلأَمْرِ منهمْ لَعَلِمَهُ الذِينَ يَسْتَشْيِطُونَهُ, مِنْهُم (أَبَلا تَتَجَكَّرُونَ) في ذلك (وَأَنذِرْ بِهِ) بالقرآن (الذِينَ يَخَافُونَ أَنْ يُحْشَرُواْ إِلَىٰ رَبِّهِمْ لَيْسَ لَهُم صِ دُونِهِ) غيره (وَلِيٌّ) ينصرهم (وَلاَ شَفِيعَ) يشفع لهم (لَعَلَّهُمْ يَتَّقُونَ) بإقلاعهم عما هم فيه. (وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ سبب نزول هذه الآية أن كبراء المشركين أتوا لجلس …

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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.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 16, ¶36 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 122 · the annual Ramaḍān cycle

اللّٰه عليه وسلم أن يقبل منهم ذلك رغبة في هدايتهم فقالوا: مر من يكتب لك كتابا بذلك فدعا عليا وأراد أن يكتب فنزلت هذه الآية [1] «وَلاَ تَطْرُدِ ألذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَوةِ وَالْعَشِيّ يُرِيدُونَ وَجْهَهُ » لا شيئا من أعراض الدنيا وهم الفقراء وكان المشركون طعنوا فيهم وطلبوا أن يطردهم ليجالسوه، فقال عمر: أعتذر إليك يا رسول اللّٰه، لأنه أشار إلى قبول هذا الرأي. وهذا نوح عليه الصلاة والسلام لما أمروه بطرد ضعفاء المؤمنين قال "مَا أَنَا بِقَارِدِ التومنين" والرسول صلى اللّٰه عليه وسلم أولا أجاب "مَآ أَنَا بِطَارِدِ الْمُومِنِينَ" ولكن لمعة رحمته لما طلبوا منه أن يجعل لهم مجلسين رغبة في إسلامهم مال إلى هذا الرأي حتى نهاه الله

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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. 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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