Sūrat Al-Taḥrīm · 66 : 8

Q 66:8 in the tafsīr of Shaykh Ibrāhīm Niasse

اَ۬لذِينَ إِلَي أَنْ عَنكُمْ مِن لَا وَالذِينَ مَعَهُۥ لَنَا لَنَآۖ إِنَّكَ عَلَيٰ

O ye who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands; they will say: Our Lord! Perfect our light for us, and forgive us! Lo! Thou art Able to do all things — 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-Taḥrīm begins at vol. 10, p. 36 (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.

3
loci in the corpus
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distinct acts
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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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 51, ¶117 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 3 · the annual Ramaḍān cycle

قوا أنفسكم نجوها من النار، قيل يا رسول اللّٰه وكيف ذلك؟ قال: بأن تقولوا يا أهلاه صلاتكم، صيامكم، زكاتكم، مسكينكم، يتيمكم ١ (عَلَيْهَا مَلْيِكَةُ) خزنتها عدئهم تسعة عشر كما سيأتي في سورة المدثر غِلَظ من غلظ القلب وشِدَاد) في البطش لا يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ) أي لا يعصون أمر اللّٰه ( وَيَفْعَلُونَ مَا يُومَّرُونَ) الملائكة ليس فيهم مخالفة لأنه ليس فيهم نفس، لا أكل ولا شرب ولا شهوة. {(يَأَيُّهَا ألذِينَ كَفَرْواْ لا تَعْتَذِرُواْ الْيَوْمَ) هذا يقال له يوم القيامة لا ينفع العذر (إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ) جزاء (يَأَيُّهَا الذِينَ ءَامَنُواْ تُوبُوَاْ إِلَى اللَّهِ تَوْبَةَ نَصُوحًا () صادقة بأن لا يعاد إلى الذنب ولا يراد

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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 51, ¶120 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 3 · the annual Ramaḍān cycle

العود إليه ( عَبِىٰ رَبُّكُمْوَ أَنْ يُكَعِّرَ عَنكُمْ سَيّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّتِ تَجْرِى مِ نَعْنَا الآنْهَرْ يَوْمَ لا يُخْزِي اللَّهُ) بإدخال النار التَّبِحةَ وَالذِينَ ءَامَنُوا يوم القيامة وهو يوم المصطفى صلى اللّه عليه وسلم يكرمه اللّٰه فيه ومن (مَعَهْد ولا يخزيهم (نَوْرُهُمْ يَسْعِى بَيْنَ أَيْدِيهِمْ ) أمامهم {(وَبأَيْمَنِهِمْ) يكون النور أيضا يَقُولُونَ رَبَّنَا أَثْمِمْ لَتَا نُورَتَا ) ما رلوا أن المنافقين طفئ نورهم، المسلمون يتضرعون إلى اللّٰه يطلبون إتمام نورهم إلى أن يصلوا إلى الجنة (وَاعْمِرْ لَتَام ربنا (إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ يَأَيُّهَا أَلتَِّّءُ جَٰهِدِ ٱلْكُمَّارَ) بالسيف (وَالْمَنَامِفِينَ) باللسان والحجة (وَاغْلَظْ عَلَيْهِمْ)) بالانتهار والمقت (وَمَأْوبَهُمْ جَمَه

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The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 37, ¶42 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 52 · the annual Ramaḍān cycle

واتخذني حبيبا. مقام المحبة فوق مقام الخلة، الخليل من الخلة من يسد حاجتك وتسد حاجته، وفي حق اللّٰه تبارك وتعالى المفاعلة لا تمكن هو الذي يسد خلة إبراهيم فقط، فلهذا الخليل له كل ما طلب من اللّه تبارك وتعالى، والحبيب أعطي من غير طلب، إبراهيم قال «وَالية أَطْمَع أَنْ يَغْفِرَ لِي خَطِيّتَيِ يَوْمَ ألدِّيرِ» طمع في مغفرة الله، هذا طلب فأعطاه اللّٰه المغفرة، ولكن الحبيب ما طلب "إِنَّا فَتَحْنَا لَكَ فَتْحا مُبِيناً لِيَغْفِرَ لَكَ اْللَّهُ مَا تَقَدَّمَ مِن ذَنتْبِكَ وَمَا تَأَخَّرَ وَيْتِمَّ نِعْمَتَهُو عَلَيْكَ" أعطي من غير سؤال، إبراهيم قال ".. وَاجْنُبْنِه وَبَنِيَّ أَن نَعْبِدَ الاصْنَامُ" أعطاه اللّه ذلك في بعض ذريته، الحبيب "إِنَّمَا يُرِيدُ أللَّهُ لِيُذْهِبَ عَنكّمُ الرِّجْسَ أَهْلَ ألْبَيْتِ" من غير طلب. الخليل «وَاجْعَل ليِ لِسَانَ صِدْقِ فِي الآَخِرِينٌ» طلب من اللّه أن يمدحه المتأخرون يذكرونه يكون ذكره خالدا إلى يوم القيامة، محمد "آلَمْ نَشْرَحْ لَكَ صَدْرَكَ وَوَضَعْنَا عَنكَ …

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Lesson 37 is titled by sūra rather than by āya, and its bounds (Q 26:1–Q 27:58) are inferred from where the neighbouring sessions begin, so they are soft at the edges. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

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.

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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