Sūrat Al-Aḥzāb · 33 : 36

Q 33:36 in the tafsīr of Shaykh Ibrāhīm Niasse

وَمَا وَلَا اِذَا اَن لَهُمُ مِنَ وَمَنْ فَقَد

And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest — 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-Aḥzāb begins at vol. 7, p. 218 (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.

4
loci in the corpus
2
distinct acts
3 of 4
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 40 — vol. 7, p. 195 · numbered by Ḥafṣ · Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · the annual Ramaḍān cycle

In this session, not yet located. Lesson 40 is titled by sūra rather than by āya; its bounds (Q 31:22–Q 33:55) are inferred from where the neighbouring sessions begin, so they are soft at the edges. Of the 98 āyāt in that span, as many as 60 are quoted where the session reaches them; this one is not, so whether he takes it up here is not established. The page given is where the lesson opens — start there and read on.

Most of Shaykh Ibrāhīm’s Qurʾānic commentary is oral. Sixty-two cassettes of Wolof exegesis covering the whole Qurʾān have never been transcribed, and this index reaches only what the written sessions quote. An absence here belongs to the index, not to the corpus.

Read Lesson 40 →

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 22, ¶52 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 86 · the annual Ramaḍān cycle

وأنتم شر من الحمير، فجاء إلى رسول اللّٰه صلى اللّٰه عليه وسلم فقص عليه فجاء جحش وأقسم بالله أنه ما قال هذاا (وَلَيِن سَأَلْتَهُمْ) عن استهزائهم بك والقرآن وهم سائرون معك إلى تبوك (لَيَقُولَنَّ) معتذرين (إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ) في الحديث لنقطع به الطريق ولم نقصد ذلك (قُلَ اَبِاللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَۖ لَا تَعْتَذِرُواْۖ) عنه (قَدْ كَفَرْتُم بَعْدَ إِيمَٰنِكُمُۥٓۖ) ظهر كفركم بعد إظهار الإيمان (إِنْ يُّعْفَ عَن طَآئِفَةࣲ مِّنكُمْ)

Read in context →

Lesson 22 runs Q 9:34–Q 9:92. 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.

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

في رياض التفسير للقرآن الكريمproof-text

1383 / 1964 · Arabic · Lesson 41, ¶29 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

فلا ننظر إلى ضعفنا نقول يا رب، إن وجدنا يسرا يا رب، عسرا يا رب، صحة يا رب، سقما يا رب، مجتمعين يا رب، متفرقين يا رب، وهذا ليس إلا لنا، الأمم قبلنا ليس لهم أن يدعوا اللّٰه تبارك وتعالى، إذا عرضت لهم حاجة يأتون لنبيهم يطلبون منه أن يدعو اللّٰه لهم، ونحن أعطينا الإذن المطلق في ذكر اللّٰه والدعاء والطلب منه في كل حال من الأحوال الحمد الله (أَعَدَّ اَ۬للَّهُ لَهُم مَّغْفِرَةࣰ وَأَجْراً عَظِيماࣰۖ) على الطاعات (وَمَا كَانَ لِمُومِنࣲ وَلَا مُومِنَةٍ)

Read in context →

Lesson 41 is titled by sūra rather than by āya, and its bounds (Q 33:56–Q 35:14) 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.

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 41, ¶31 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

أنت، وأنا اليوم أعلى قدرا في قريش، أجمل النساء وأعلاهن قدرا كيف تزوجني لمولى؟ ما يمكن هذا، إذا أردت أن تخطبني تخطبني لنفسك أو لكفُئي، وقال عبد اللّٰه بن جحش أخوها مثل ذلك فنزلت «وَمَا كَانَ لِمُومنٍ» كعبد اللّٰه «وَلاَ مُومِنَةٍ» كزينب وإِذَا قَضَى أللَّهُ وَرَسُولُهُ أَمْراً أَن تَكُونَ لَهُم الْخِيرَةُ) الاختيار منَ امْرِهِمْ) ليس لهم أن يختاروا بعد اختيار رسول اللّٰه صلى اللّٰه عليه وسلم فتابا ورضيا بما اختار الرسول صلى اللّٰه عليه وسلم فكافأها اللّٰه بأن زوجها لرسول اللّٰه صلى اللّٰه عليه وسلم كما سيأتي وَمَنْ يَعْصِ اللَّةَ وَرَسُولَهُ و جَفَد ضَلَّ ضَلَلًا مُبِينام) بيّنا؛ زلت قدم المفسر في هذه الآية أيضا زللا كبيرا، هذه أكبر من أختها قال: فزوجها النبي صلى اللّٰه عليه وسلم لزيد ثم وقع بصره عليها بعد حين فوقع في نفسه حبها وفي نفس زيد كراهتها ثم قال للنبي صلى اللّٰه عليه وسلم أريد فراقها فقال أمسك عليك زوجك هذا قول المفسر، وهذا ليس هو الواقع، ولا يليق بمرتبة أصفياء اللّٰه تبارك …

Read in context →

Lesson 41 is titled by sūra rather than by āya, and its bounds (Q 33:56–Q 35:14) 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.

1–73