Sūrat Fuṣṣilat · 41 : 42

Q 41:42 in the tafsīr of Shaykh Ibrāhīm Niasse

لَّا مِنۢ وَلَا مِنْ مِّنْ

Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise — 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 Fuṣṣilat begins at vol. 8, p. 185 (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.

3
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 44, ¶166 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 159 · the annual Ramaḍān cycle

القرآن ( لَمَّا جَاءَهُمْ) نجازيهم الجواب محذوف (وَإِنَّهُ لَكِتَبّ عَزِيزٌ) منيع (لاَّ يَاتِيهِ الْبَطِلُ مِنْ بَيْنِ يَدَيْهِ وَلا مِنْ خَلْفِهُ) ليس قبله كتاب يكذبه ولا يأتي بعده كتاب يكذبه ( تَنزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ) هو الله المحمود في أمره (مَا يُفَالُ لَكَ من التكذيب إِلاَّا مَا فَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ هذا تسلية (إِلَّ رَبَّكَ لَذُو مَغْفِرَةٍ) للمؤمنين (وَذُو عِفَابٍ الِيم للكافرين (وَلَوْ جَعَلْنَهُ الذكر قُرْءَاناً اَعْجَمِيَّاً لَقَالُواْ لَوْلا فُصِّلَتَ ايَتُةُ ) حتى نفهمها. لما قالوا إن محمدا واحد من قريش فقط لا يمكن أن يكون رسولا، أخبر الحق أنه لو أنزل هذا القرآن على رجل عجمي وبلغة العجم لقالوا هلا جاءنا القرآن بلسان عربي فصيح نفهمه، ولو جاء القرآن العربي على لسان عجمي لقالوا (اعْجَيِيٌّ وَعَرَبِيٌّ عجمي يأتينا بكتاب عربي، هلا أتى نبي عربي بكتاب عربي؟ اليوم جاءهم كتاب عربي

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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 5, ¶83 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 120 · the annual Ramaḍān cycle

الحجة للأنبياء على أممهم. وَمَا جَعَلْنَا الْفِبْلَةَ الجهة أَلتِ كُنتَ عَلَيْهَا) أولاً وهي الكعبة وكان صلى الله عليه وسلم يصلي إليها فلما هاجر استقبل بيت المقدس فصلى إليه سنة أو سبعة عشر شهرا ثم حول إلى الكعبة (إِلَّ لِتَعْلَمَ) علم ظهور ( مَنْ يَبِعُ أُلرَسُولَ) فيصدقه (مِمَّنْ يَّنقَلِبُ عَلَيٰ عَقِبَيْهِۖ) يرجع إلى الكفر شكاً في الدين وذلك أن شأن القبلة ارتد بسببه كثير من ضعفاء المسلمين[41] (وَإِن كَانَتْ) التولية إليها لَكَبِيرَةً ) شاقة على الناس (الاَّ عَلَى الذِينَ هَدَى اللَّهُ) منهم (وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَنَكُمُ ) سبب نزول هذه الآية لما حولت القبلة إلى الكعبة قال المسلمون: إخواننا الذين ماتوا قبل تحويل القبلة لعلهم بطلت صلواتهم فقال اللّٰه "وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَنَكُمُ " أي صلاتكم إلى بيت المقدس (إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ) إن الله لرؤوف رحيم بالناس في عدم إضاعة أعمالهم (قَدْ نَر۪يٰ تَقَلُّبَ وَجْهِكَ فِے اِ۬لسَّمَآءِ) كان النبي …

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Lesson 5 runs Q 2:106–Q 2:202. 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 34, ¶151 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 122 · the annual Ramaḍān cycle

إن اللّٰه بعث إلينا محمدا صلى اللّٰه عليه وسلم وهو الصادق المصدوق، فأنزل عليه كتابا "لاَّ يَاتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَاَ مِنْ خَلْعِهٍ" وذلك الكتاب أخبرنا " إِنَّا أَرْسَلْنَا نُوحاً إِلَىٰ قَوْمِهِ"

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Lesson 34 is titled by sūra rather than by āya, and its bounds (Q 21:64–Q 22:78) 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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