Q 61:8 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَوْ

Fain would they put out the light of Allah with their mouths, but Allah will perfect His light however much the disbelievers are averse — 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-Ṣaff begins at vol. 9, p. 239 (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.

locus

act

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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 50, ¶155 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 189 · the annual Ramaḍān cycle

أكلوا قالوا الحمد لله، وإذا شربوا قالوا الحمد لله، وإذا لبسوا قالوا الحمد لله، وإذا فرحوا وإذا ابتلوا الحمد لله، وإذا ماتوا وإذا بعثوا وإذا دخلوا الجنة (فَلَمَّا جَآءَهُم بِالْبَيِّنَٰتِ قَالُواْ هَذَا سحْرٌ مُبِينٌ وَمَنَ اظْلَمْ) لا أظلم (مِمَّرِ إْتَرِى عَلَى اللَّهِ الْكَذِبَ) بنسبة الشريك والولد إليه (وَهُوَ يُدْع۪يٰٓ إِلَي اَ۬لِاسْلَٰمِۖ وَاللَّهُ لَا يَهْدِے اِ۬لْقَوْمَ اَ۬لظَّٰلِمِينَۖ يُرِيدُونَ لِيُطْفِـُٔواْ نُورَ اَ۬للَّهِ) شرعه وبراهينه (بِأَجْوَهِهِمْ) أنه سحر وشعر وكهانة (وَاللهُ مُتِمّ) مظهر (نُورَهُ وَلَوْ كَرِةَ ألْكَبِرُونُ هُوَ أْلِذِةَ أَرْسَلَ رَسُولَهُو بِالْهَدِئٰ وَدِينِ اِلْحَقِّ لِيَظْهِرَهُ و عَلَى أَلدِّين كَلِّهِ) يعليه على الدين كله جميع الأديان المخالفة له (وَلَوْ كَرِهَ الْمُشْرِكُونَ) ذلك (يَٰٓأَيُّهَا اَ۬لذِينَ ءَامَنُواْ هَلَ اَدُلُّكُمْ عَلَيٰ تِجَٰرَةࣲ تُنجِيكُم مِّنْ عَذَابٍ اَلِيمࣲ) قالوا نعم قال (تُومِنُونَ بِاللَّهِ وَرَسُولِهِۦ وَتُجَٰهِدُونَ …

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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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