For those who do good is the best (reward) and more (thereto). Neither dust nor ignominy cometh near their faces. Such are rightful owners of the Garden; they will abide therein — 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 Yūnus begins at vol. 4, p. 158(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
2
distinct acts
1956 – 1964
attested span
1 of 2
text available
This verse across his life
Each mark is one work in which Shaykh Ibrāhīm engages this verse, placed by date of composition. Hollow marks are loci we know of but cannot yet show.
1960
March–April 1956al-Ḥikam al-quṭbiyya
1964Fī riyāḍ
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 24, ¶7 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 165 · the annual Ramaḍān cycle
النيات. (نية المؤمن خير من عمله ونية الكافر شر من عمله)1 «لَلذِينَ أَحْسَنُواْ الْحُسْني وَزِيَادَةٌ» الإحسان هو الرجوع إلى حضرة اللّٰه تبارك وتعالى بترك ما سواه ومشاهدته باليقين والبرهان لا يغشى وجوههم «قتر» حجاب «وَلا ذِلَّةً» الذل رؤية وجود العبد والإثنينية، «اؤلِّيكَ أَصْحَبُ الْجَنَّةُ» الحقيقية «هُمْ جِيهَا تَٰلِدُونَ» من دخلها في الدنيا لم يشتق إليها في الآخرة (وَالذِينَ كَسَبُوا السَّيَئَاتٍ) عملوا الشرك (جَزَآءَ سَيَِّةٍ بِمِثْلِهَا وَتَرْهَفَهَمْ إِلَّةُ مَالَهم مِرَ أللَّهِ مِن عَاصِو من مانع عكس الذين سبقوا (كَأَنَّمَا أغْشِيَتْ ألبست ( وَجْرهُمُمْ فطَعام جمع قطعة أي جزء (مِ أليْلِ مُظْلِماً اوْلِّيِكَ أَصْحَبْ أَلبَّارِهُمْ جِيهَا خَلِدُونَ) عكس الذين سبقوا، العبد في نومة الغفلة ما دام لم يتوجه إلى اللّه تبارك وتعالى. الناس نيام فإذا ماتوا استيقظوا، فإذا وقع الإنتباه وأُلهم العبد رشده يرجع إلى اللّٰه تبارك وتعالى، حالة العبد في الرجوع إلى اللّٰه تبارك وتعالى كحالة المنتبه …
A single interpretive equivalence, often a received one, rather than commentary proper.
al-Ḥikam al-quṭbiyya al-maʾkhūdha min al-qalam al-Sīrīnbiyya
الحكم القطبية المأخوذة من القلم السيرينبيةgloss
Shaʿbān 1375 / March–April 1956 · Arabic · al-Ḥikam al-quṭbiyya (ed. AK), p. 3 · held at students’ request
Not yet ingested. [VERSE INFERRED FROM CONTEXT, no explicit lemma — check against source] Ruʾyat Allāh as the ziyāda of li-lladhīna aḥsanū l-ḥusnā wa-ziyāda; then qul bi-faḍl Allāh wa-bi-raḥmatihi fa-bi-dhālika fa-l-yafraḥū.
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 and how well attested the attribution is. Loci 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.