Q 33:73 in the tafsīr of Shaykh Ibrāhīm Niasse

عَلَي

So Allah punisheth hypocritical men and hypocritical women, and idolatrous men and idolatrous women. But Allah pardoneth believing men and believing women, and Allah is ever Forgiving, Merciful — 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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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, ¶99 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

إلى هنالك وجعل عجزه عن إدراكه هو إدراكه وجهله بحقيقة كنه ذاته هو علمه به فهذا هو الخليفة، ظلوم جهول أي خارج عن طوق البشرية متصف بصفات الربوبية، جاهل بكنه الذات لأنَّا لا نهاية لها، ولم يصل إليه إلا بعد أن فقد نفسه؛ يا رب كيف الوصول إليك؟ ألق نفسك وتعال. ألقيت نفسك قبل أن تاتي كيف تعلمه؟ ما هنالك من يعلمه، هذا هو الجهل الذي هو الغاية في الجهل وهو مقام مدح في هذا الوجه، فلولا ظلمه ما عصى آدم، لولا ظلم الخليفة ما عصى آدم، ولولا جهله ما نسي آدم، ولكن لما كان ظلوما عصى آدم ونسي. كيف لا ينسى وهو عالم بالله؟ لابد أن ينسى الشجرة وينسى النهي وينسى الأمر وينسى كل ما هنالك. عرض اللّٰه هذه الأمانة لأي شيء؟ (لِيْعَذِّبَ اللَّهُ الْمُنَٰعِفِسَ وَالْمُنَاجِفَتِ وَالْمُشْرِكِيَ وَالْمُشْرِكَتِ المضيعين لحق الأمانة (وَيَتُوبَ اللَّهُ عَلَى الْمُومِنِينَ وَالْمُومِنَٰتِ وَكَانَ اللَّهُ غَفُوراً للمومنين (رَحِيماً) بِهِم.

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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.

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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