Q 8:64 in the tafsīr of Shaykh Ibrāhīm Niasse

وَمَنِ مِنَ

O Prophet! Allah is Sufficient for thee and those who follow thee of the believers — 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-Anfāl begins at vol. 4, p. 30 (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.

loci in the corpus

distinct acts

4 of 4

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 21, ¶29 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 44 · the annual Ramaḍān cycle

(يَٰٓأَيُّهَا اَ۬لنَّبِےٓءُ حَسْبُكَ اَ۬للَّهُۖ وَمَنِ اِ۪تَّبَعَكَ مِنَ اَ۬لْمُومِنِينَۖ) هذه الآية نزلت يوم إسلام عمر. عمر بن الخطاب إسلامه ذكروا له أسبابا منها أن رسول اللّه صلى اللّٰه عليه وسلم دعا يوما (اللهم أعز الإسلام بأحب هذين الرجلين إليك، بأبي جهل أو بعمر بن الخطاب) [2] أو بأحد العمرين كلاهما اسمه عمر، أبو جهل اسمه عمرو كنته قريش بأبي الحكم لكثرة علمه عندهم وكناه رسول اللّٰه صلى اللّٰه عليه وسلم بأبي جهل فغلب عليه. دخل عمر بن لخطاب على أبي جهل يوما وهو خاله [4] قال له: من قتل محمدا أعطيته مائة ناقة حمراء

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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-text

1383 / 1964 · Arabic · Lesson 1, ¶71 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 29 · the annual Ramaḍān cycle

فتح السورة بأربع آيات في المؤمنين، وآيتين في الكافرين وثلاث عشرة آية في المنافقين، ثم دعا عباده إلى وحدانيته والإيمان برسوله والجنة والنار، ثم خاطب بني إسرائيل في نصف السورة، ثم أتى بفقه الدين «كُتِبَ عَلَيْكُمُ اُ۬لْقِصَاصُ فِے اِ۬لْقَتْلَيۖ اَ۬لْحُرُّ بِالْحُرِّ» الأوصاف الأربعة في أول السورة للخلفاء الأربعة، أول ما ذكر «هُدىً لِلْمُتَّفِيرَ»، والتقوى صفة أبي بكر الصديق رضي اللّٰه عنه «وَسَيُجَنَّبُهَا اَ۬لَاتْقَي اَ۬لذِے يُوتِے مَالَهُۥ يَتَزَكّ۪يٰۖ» هذه نزلت في أبي بكر اتفاقا. والإيمان بالغيب صفة عمر بن الخطاب رضي اللّٰه تعالى عنه. يوم أسلم عمر نزل على الرسول صلى اللّٰه عليه وسلم وعمر يسلم «يَٰٓأَيُّهَا اَ۬لنَّبِےٓءُ حَسْبُكَ اَ۬للَّهُۖ وَمَنِ اِ۪تَّبَعَكَ مِنَ اَ۬لْمُومِنِينَۖ» الإيمان صفة عمر. (وَيُقِيمُونَ الصَّلَوٰةَ) هذه صفة عثمان رضي اللّٰه عنه «أَمَنْ هُوَ قَٰنِتٌ اٰنَآءَ اَ۬ليْلِ سَاجِداࣰ وَقَآئِماࣰ يَحْذَرُ اُ۬لَاخِرَةَ» هذه نزلت في عثمان، كان يقوم الليل بالقرآن …

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Lesson 1 runs Q 1:1–Q 2:5. 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 56, ¶74 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 223 · the annual Ramaḍān cycle

فيه "الذِينَ يُنعِفُونَ أَمْوَلَهْم بِاليلِ وَالنَّهارِ يرّأ وَعَلَيَة" هذه نزلت في على ١. فكل من انصف

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Lesson 56 is titled by sūra rather than by āya, and its bounds (Q 112:1–Q 114:6) 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.

Two questions: whether the attributes in ﴿a guidance for those of taqwā﴾ (Q 2:2–5) are one or distinct; and who is meant in ﴿if you perceive in them sound judgement﴾ (Q 4:6)

proof-text

السؤال الأول عن قوله تعالى: ﴿هُدًى لِّلْمُتَّقِينَ…﴾ (البقرة:2-5) هل الصفات متحدة أو متباينة؟ … السؤال الثاني: عن قوله تعالى: ﴿فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْداً فَٱدْفَعُوٓاْ إِلَيْهِمْ﴾ (النساء:6) من المراد بهم في هذه الآية من أرباب الأحوال؟

al-Fatāwā wa-l-ajwiba · undated · Arabic · §4, p. 249 · 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

اعلم رزقنا الله وإياك الفهم عنه أن الله تبارك وتعالى جمع الكتب المنزلة كلها في سبعة أسباع القرآن. وجمع الأسباع السبعة في السبع المثاني، وجمع ذلك في سبعة أحرف بسم الله، وجمع ذلك في الألف، وافتتح به كتابه العزيز… ﴿هُدًى لِّلْمُتَّقِينَ﴾، أي: على الخصوص إرشادا وهدى، على الناس كلها بيانا… وليس في كون بعض الناس لم يهتدوا ما يخرجه من أن يكون هدى، فالشمس شمس وإن لم يرها الضرير.

Know — may Allah grant us and you understanding from Him — that Allah gathered all the sent-down books into the seven sevenths of the Qurʾān; and gathered the seven sevenths into the seven oft-repeated; and gathered that into the seven letters of bismillāh; and gathered that into the alif, and opened His Mighty Book with it… ﴿a guidance for those of taqwā﴾ — that is, for them in particular as direction and guidance, and for all people as clarification… The fact that some people have not taken the guidance does not remove it from being guidance: the sun is the sun even if the blind man does not see it.

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

§4. The edition prints this reference itself.

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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