Q 9:26 in the tafsīr of Shaykh Ibrāhīm Niasse

ثُمَّ عَلَيٰ وَعَلَي لَّمْ اَ۬لذِينَ وَذَٰلِكَ

Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see, and punished those who disbelieved. Such is the reward of disbelievers — 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-Tawba begins at vol. 4, p. 74 (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.

loci in the corpus

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 21, ¶119 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 44 · the annual Ramaḍān cycle

عرمرم اثنا عشر ألفا، فالتفت يمينا وشمالا وقال: لن نغلب اليوم من قلة، والله تبارك وتعالى غيور جَلَمْ تُعْرِ عَنكُمْ شَيْئَا) فلما تصافوا مع العدو فروا كلا إلا اثني عشر رجلا وَصَافَتْ عَلَيْكُمُ الأَرْض بِمَا رَحْبَتْ) بقي رسول اللّٰه صلى اللّٰه عليه وسلم وبقي معه أبو بكر وعمر وعثمان وعلي، الخلفاء الأربعة وطلحة وسعد والزبير وسعد وسعيد وأبو عبيدة بن الجراح وعبد اللّٰه بن مسعود وأبو عبيدة بن الحارث (ثُمَّ وَلَّيْتُمْ مُدْبِرِينٌ) فروا كلا إلا هؤلاء الإئني عشر وثبت النبي صلى اللّٰه عليه وسلم على بغلته البيضاء ليس معه غير العباس وأبو سفيان بن الحارث آخذا بركابه، وهو يقول: أنا النبي لاكذب أنا ابن عبد المطلب (ثُمَّ أَنزَلَ اللَّهُ سَكِينَتَهُو طمأنينته (عَلَىٰ رَسُولِهِ، وَعَلَى الْمُومِنِينَ) فردوا إلى النبي صلى اللّٰه عليه وسلم لما ناداهم العباس بإذنه وكان صوت العباس يبلغ ثمانية أميال فدعاهم يا أهل القرآن، يا أهل بيعة الرضوان، يا أهل الجنان، هلموا إلى رسول اللّٰه صلى اللّٰه عليه وسلم، فهرولوا …

Read in context →

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 47, ¶41 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 56 · the annual Ramaḍān cycle

والتعصب للباطل، جعلوه (فَأَنزَلَ أَلَّهُ سَكِينَتَهُو عَلَىٰ رَسُولِهِ، وَعَلَى الْمُومِنِينَ) فصالحوهم على أن يعودوا في القابل ولم يلحقهم من الحمية ما لحق الكفار حتى يقاتلوهم. الكفار جعلوا الحمية بأنفسهم والمسلمون أنزل اللّٰه سكينته عليهم. "ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الذِينَ ءَامَنُواْ وَأَنَّ الْكَفِرِينَ لاَ مَوْلِى لَهُمْ3". المؤمنون الذين لهم المولى أنزل اللّٰه سكينته على رسوله وعلى المؤمنين فتأيدوا وتقووا بذلك وانتصروا، والذين كفروا ليس عندهم مولى، فجعلوا الحمية فقط بدل السكينة، فهزموا (وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوِى) ألزم اللّٰه المؤمنين هذه الكلمة:

Read in context →

Lesson 47 is titled by sūra rather than by āya, and its bounds (Q 48:17–Q 51:27) 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.

Go to1–129