Sūrat Al-Shūrā · 42 : 13

Q 42:13 in the tafsīr of Shaykh Ibrāhīm Niasse

لَكُم مِّنَ مَا بِهِۦ نُوحاࣰ وَالذِےٓ إِلَيْكَ وَمَا بِهِۦٓ إِبْرَٰهِيمَ وَمُوس۪يٰ وَعِيس۪يٰٓ أَنَ وَلَا فِيهِۖ عَلَي مَا إِلَيْهِۖ إِلَيْهِ مَنْ إِلَيْهِ مَنْ

He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him) — 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-Shūrā begins at vol. 8, p. 207 (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.

5
loci in the corpus
2
distinct acts
5 of 5
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 45, ¶23 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 203 · the annual Ramaḍān cycle

( وَيَفْدِرْ) يضيقه لمن يشاء ابتلاء (إِنَّهُۥ بِكُلِّ شَےْءٍ عَلِيمࣱۖ شَرَعَ لَكُم مِّنَ اَ۬لدِّينِ مَا وَصّ۪يٰ بِهِۦ نُوحاࣰ) هو أول أنبياء الشريعة [3] نوح أول من أتى بالشريعة. إن اللّٰه بين لنا ما بيّن للأنبياء قبلنا (وَالذِة أَوْحَيْنَآ إِلَيْكَ) يا محمد (وَمَا وَصَّيْنَا بِهِ إِبْرَهِيمَ) الخليل ( وَمُوسِى

Read in context →

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

في رياض التفسير للقرآن الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 45, ¶36 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 203 · the annual Ramaḍān cycle

إلى الحق "إِنِّهِ وَجَّهْتُ وَجْعِىَ لِلِيِ بَطَرَ ألسَّمَوَاتِ وَالأَرْضَ حَنِيماً وَمَآ أَنَّا مِنَ الْمَشْرِعِينُ وموسى " اتَّبِيَ أَنَا ألَه" رباه في الحين "وَمَا تِلْكَ بِمَمينِكَ يَمُوب" أفاق فرأى يمينه فرأى عصا "قَالَ هِيَ عَصَاىَ" اشتغل بالحسيات "أَلْفِهَا" ألقاها صارت ثعبانا صار يخاف، هذا ليس مجذوبا الآن، صحا "إذْهَبِ الَىٰ مِرْعَوْنَ". (وَمَا تَجَرَّفُوْاْ إِلاَّ مِنْ بَعْدِ مَا جَآءَهُمْ أَلْعِلْمُ بالتوحيد (بَغْياَۢ بَيْنَهُمْۖ وَلَوْلَا كَلِمَةࣱ سَبَقَتْ مِن رَّبِّكَ إِلَيٰٓ أَجَلࣲ مُّسَمّيࣰ) يوم القيامة (لَّقُضِيَ بَيْنَهُمْۖ وَإِنَّ اَ۬لذِينَ أُورِثُواْ اُ۬لْكِتَٰبَ مِنۢ بَعْدِهِمْ) وهم اليهود والنصارى (لَصِ شَكِّ مِنْهُ) من محمد صلى اللّٰه عليه وسلم ( مُرِيبٌ) موقع في الريبة (فَلِذَلِكَ فَادْعُ) الإشارة ترجع إلى ما شرع اللّٰه للأنبياء قبلنا "شَرَعَ لَكْم مِنَ ألدِينِ مَا وَصِّىٰ بِهِ، نُوحاً" «فَلِذَلِكَ فَادْعُ» أي إلى ذلك فادع الناس، ادع الناس إلى ذلك التوحيد وعدم …

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.

On the division forbidden in ﴿uphold the dīn and do not fall into division over it﴾ (Q 42:13), and whether the prophets are maʿṣūm — editorial summary; the printing states no question here

tafsīr

al-Fatāwā wa-l-ajwiba · undated · Arabic · §2, p. 244 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · answered in writing

فأما عن التفرق الذي ذكره الله تعالى في آية ﴿أَنْ أَقِيمُواْ ٱلدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِ﴾ (الشورى:13)، كأنه قيل: وما ذلك المشروع المشترك بين هؤلاء الرسل؟ فقيل: هو إقامة الدين، أي دين الإسلام… والمراد بإقامته تعديل أركانه، وحفظه من أن يقع فيه زيغ، والمواظبة عليه والتشمر له.

As for the division that Allah mentioned in the verse ﴿that you uphold the dīn and do not fall into division over it﴾ (al-Shūrā 13) — it is as though it were said: and what is that laid-down thing shared among these messengers? And the answer came: it is the upholding of the dīn, that is, the dīn of islām… What is meant by upholding it is setting its pillars straight, guarding it against any deviation falling into it, keeping steadily to it, and girding oneself for it.

Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.

§2. The edition prints this reference itself.

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 14, ¶56 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 49 · the annual Ramaḍān cycle

وكتب إبراهيم كلمات "وَإِذْ إبْتَلِىَ إِبْرَهِيمَ رَبُّهُ بِكَلِمَتِ" وكتب موسى صحفا فقط

Read in context →

Lesson 14 runs Q 5:23–Q 5:81. 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 46, ¶135 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 3 · the annual Ramaḍān cycle

44\.

Read in context →

Lesson 46 is titled by sūra rather than by āya, and its bounds (Q 44:20–Q 48:16) 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.

1–53