Sūrat Al-Aḥzāb · 33 : 53

Q 33:53 in the tafsīr of Shaykh Ibrāhīm Niasse

اَ۬لذِينَ لَا الَّآ أَنْ لَكُمُۥٓ إِلَيٰ وَلَٰكِنِ اِذَا فَإِذَا وَلَا اِنَّ ذَٰلِكُمْ مِنكُمْۖ لَا مِنَ وَإِذَا مِنْ ذَٰلِكُمُۥٓ وَمَا لَكُمُۥٓ أَن وَلَآ أَن مِنۢ اِنَّ ذَٰلِكُمْ

O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah's sight would be an enormity — 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.

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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 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-text

1383 / 1964 · Arabic · Lesson 41, ¶65 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

يقبل اللّٰه أن يتزوجها النبي صلى اللّٰه عليه وسلم (يَأَيِّهَا ألذِيرَ ءَامَنُوا لا تَدْخُلُواْ بيُوتَ الَتِهِ الَّ أَنْ يُودَّلَ لَكُمْ وَ نزلت في وليمة زينب بنت جحش، ذبح النبي صلى اللّٰه عليه وسلم شاة وصنع طعاما وجمع الصحابة يأكلون، وبعض الصحابة ليس عندهم طعام فأتوا وجلسوا حتى جاء الطعام فأكلوا، فلما أكلوا بقوا في البيت يتحدثون يتأنسون - وحق لهم - برسول اللّٰه صلى اللّٰه عليه وسلم لا يحبون الخروج حتى أراد النبي صلى اللّٰه عليه وسلم أن يضطجع خرج من البيت وتبعه أناس حتى بلغ حجرة عائشة ورجع فإذا القوم جلوس فذهب أيضا ورجع وهم جلوس فخرج ثالثا ورجع فخرجوا فلما خرجوا أرخى الستر بينه وبينهم فنزلت هذه الآية1 «لَا تَدْخُلُواْ بُيُوتَ اَ۬لنَّبِےٓءِ الَّآ أَنْ يُّوذَنَ لَكُمُۥٓ» (إِلَى طَعَامٍ) فتدخلوا ( غَيْرَ نَاظِرِيلَ إِنيه) لا تجلسوا تنتظرون نضج الطعام بل انتظروا حتى تدعون للطعام {« وَلَكِرِ إِذَا دُعِيتُمْ جَادْخُلُواْ بَإِذَا طَعِمْتُمْ وَانتَشِرُواْ وَلا) تمكثوا (مُسْتَنِسِينَ لِحَدِيثٌ) …

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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, ¶69 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

أن يرى نساءك، والوحي لم ينزل والنبي صلى اللّٰه عليه وسلم ينتظر الوحي حتى نزلت هذه الآية. يقول عمر وافقني ربي في ثلاث وفي رواية في أربع: قلت يا رسول اللّٰه لو اتخذنا مصلى من مقام إبراهيم فنزل "وَاتَّخَذُواْ صِ مَفَامِ إِبْرَاهِيمَ مُصَلَّىَ وفي أسارى بدر وفي حجاب النساء 1 نزلت «وَإِذَا سَأَلْتَمُوهُنَّ مَتَعاً بَسْتَلُوهنَّ مِنْ وَرَآءٍ حِجَابٍ» ستر (ذَلِكُمْ وَ أَطْهَرُ لِقْلُوبِكُمْ وَقْلُوبِهِنَّ) من الخواطر المريبة (وَمَا كَانَ لَكُمُۥٓ أَن تُوذُواْ رَسُولَ اَ۬للَّهِ) نزلت في طلحة بن عبيد اللّٰه التيمي، هذا اسم غريب طلحة بن عبيد اللّٰه التيمي أحد العشرة المبشرين بالجنة، وهذا طلحة بن عبيد اللّٰه التيمي أيضا وليس هو، توافقًا اسما واسم أب واسم قبيلة، جلس عند رسول اللّه صلى اللّٰه عليه وسلم فنظر إلى عائشة فقال في قلبه إذا مات الرسول أنا سوف أتزوج بعائشة 2 (وَمَا كَانَ لَكْمُ وَ أَن تُوذُواْ رَسُولَ اللَّهِ وَلَا أَن تَنكِحُواْ أَزْوَاجَهُ و

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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.

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 41, ¶72 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

مِنْ بَعْدِمِة أَبَداً إِنَّ ذَلِكُمْ كَانَ عِندَ أللَّهِ عَظِيماً) ذنبا عظيما، اللّٰه جعل أزواج النبي صلى اللّٰه عليه وسلم أمهات لنا فحرم علينا تزويج واحدة منهن وما جعل اللّٰه رسول اللّٰه صلى اللّٰه عليه وسلم أبا للأمة، فلو كان أبا للأمة لما جاز له التزويج هو لأن النساء كلا بناته، ولا يجوز للأمة أن يتزوجوا ببناته هو لأن بنات النبي صرن أخوات لنا، فلهذا أثبت أن أزواجه أمهاتنا و "مَا كَانَ مُحَمَّدُّ آبَآ أَحَدٍ صِ رِجَالِكُمْ" ليس أبا لنا فيحرم عليه التزويج ويحرم على بناته أيضا التزويج، "وَلَكِر رَسُولَ اللَّهِ" يكفي (إِن تُبْدُواْ شَيْئاً آوْ تُخْبُوهُ) من نكاحهن (بَإِنَّ اللَّهَ كَانَ بِكُلِّ شَءٍ عَلِيماً) هذا خاطر فقط جرى على قلب طلحة بن عبيد اللّٰه فنزلت هذه الآية وبعد ذلك أعتق ستين رقبة كفارة لهذا الخاطر ومشى إلى الحج عشر مرات وحمل على الجهاد عشرة أفراس تكفيرا لهذا الخاطر 1 (لاَّ جُنَاحَ عَلَيْصَِّ مِح ابَآيِهِنَّ ) نساء النبي يجوز لهن أن يكشفن الحجاب عن آبائهن (وَلَآ …

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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.

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