Sūrat Al-Aḥzāb · 33 : 56

Q 33:56 in the tafsīr of Shaykh Ibrāhīm Niasse

اِنَّ عَلَي اَ۬لذِينَ عَلَيْهِ

Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation — 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.

2
loci in the corpus
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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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 41, ¶75 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

عَلَى كُلِّ شَيْءٍ شَهِيداً لا يخفى عليه شيء، فلهذا لما مات النبي صلى اللّٰه عليه وسلم ودفن في بيت عائشة، ومات أبو بكر ودفن في بيت عائشة، ومات عمر ودفن في بيت عائشة، قالت عائشة: كنت في سعة من أمري أتكشف متى شئت ليلا أو نهارا ما معي في البيت إلا زوجي وأبي حتى دخل عمر، فصارت تستتر في بيتها لأنهم أحياء في قبورهم، هم أموات ولكنَّهم أحياء؛ بعدما دفن عمر في البيت صارت عائشة لا تكشف شيئا لي بيتها خوفا من نظر عمر 1 «إِنَ أللَّهُ كَانَ عَلَىٰ كُلِّ شَيْءِ شَهِيداً» والَ أللَّه وَمَلّبِحَته يُصَلُّونَ عَلَى ألتَّة محمد صلى اللّٰه عليه وسلم، صلاة اللّٰه على النبي رفع درجاته وإظهار فضيلته وتشريفه، وصلاة الملائكة على النبي صلى اللّٰه عليه وسلم إظهار درجته العظمى عند اللّٰه وإظهار شرفه، وصلاة اللّٰه على عباده غفرانه لهم ومغفرته ورحمته، وصلاة الملائكة على عباد اللّٰه الاستغفار لهم (يَأَيِّهَا ألذِينَ ءَامَنُوا صَلُّواْ عَلَيْهِ وَسَلِّمُوا تَسْلِيماً اللّه وملائكته يصلون على النبي محمد صلى اللّٰه عليه …

Read in context →

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.

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 21, ¶127 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 44 · the annual Ramaḍān cycle

جميع الأديان المخالفة له. يقول رسول اللّٰه صلى اللّٰه عليه وسلم: (لا تجعلوني كقدح الراكب) 2 يخلّف وراء الركاب حتى إذا احتيج إليه تُنُوِّل ولكن اذكروني في أول حديثكم وفي وسطه وفي آخره، لا تجعلوني كقدح الراكب، اذكروا النبي صلى اللّٰه عليه وسلم دائما بالصلاة عليه أن تذكروه في أول أمركم وفي وسطه وفي آخره صلى اللّٰه عليه وسلم "إِنَّ أللَّة وَمَلِّبِكَتَهُو يُصَلُّونَ عَلَى التَّيِءٌ يَأَيُّهَا ألذِينَ ءَامَنُواْ صَلُّوا عَلَيْهِ وَسَلِّمُواْ تَسْلِيمًا هو باب اللّٰه من أراد دخول حضرة اللّٰه تبارك وتعالى فالباب رسول اللّٰه صلى اللّٰه عليه وسلم ولا باب غيره.

Read in context →

Lesson 21 runs Q 8:41–Q 9:33. 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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