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-Ikhlāṣ begins at vol. 10, p. 223(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.
4
loci in the corpus
2
distinct acts
1950 – 1964
attested span
1 of 4
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.
1950
1960
1950-1960Tafsīr maʿānī
March–April 1956al-Ḥikam al-quṭbiyya
1964Fī riyāḍ
Exegesis of the verse
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
Tafsīr maʿānī al-Qurʾān al-karīm
تفسير معاني القرآن الكريمtafsīr
1950-1960 · Wolof · cassette not identified · audio · compiled by Introduction by Ibrāhīm M. Diop, Niasse's personal secretary · the annual Ramaḍān cycle
Not located. Sixty-two cassettes of Wolof exegesis covering the whole Qurʾān, recorded 1950–1960 (ALA IV #72). The boxed set has never been located. This locus is listed because the cycle is complete, not because the passage has been found — and because Wolof, not Arabic, was Shaykh Ibrāhīm's normal language of delivery.
al-Ḥikam al-quṭbiyya al-maʾkhūdha min al-qalam al-Sīrīnbiyya
الحكم القطبية المأخوذة من القلم السيرينبيةtafsīr
Shaʿbān 1375 / March–April 1956 · Arabic · al-Ḥikam al-quṭbiyya (ed. AK), p. 8 · held at students’ request
Not yet ingested. aḥad indefinite because His unicity is hidden from creation save from ahl al-maʿrifa; al-Ṣamad definite because known even to the deniers (Q 29:61). lam yalid wa-lam yūlad negates being begotten BEFORE begetting, since the deniers claimed the latter and none claimed the former (Q 9:30; the Arab pagans on the angels). Then: aḥad is the trustee (amīn) the intellect seeks, al-Ṣamad the rich man (ghanī muthrī) desire seeks.
Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm
في رياض التفسير للقرآن الكريمtafsīr
1383 / 1964 · Arabic · Lesson 56, ¶25 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 223 · the annual Ramaḍān cycle
هذا يجوز ولكن أحد الصمد هذا في اللغة العربية لا يجوز، فجاء أحد منكرا والصمد معرفا، لأن بينهما لفظ الجلالة "اللَّهُ أَحَدُّ اللَّهُ الصَّمَذُ" والله تبارك وتعالى حيث أنه أحد وهو الصمد، وأحد لا يعرفه إلا أولوا الألباب، والصمد معروف عند الجميع فلهذا قال «هُوَ اَ۬للَّهُ أَحَدٌۖ اِ۬للَّهُ اُ۬لصَّمَدُۖ» (لَمْ يَلِدْ وَلَمْ يُولَدْ اللّه تبارك وتعالى ليس له ولد، ولم يولد ليس له والد، حذر من مريم التي قيل إنها إله وهي ولدت عيسى، من يصح أن يخرج منه ولد لا يصح أن يكون إلها. ومريم ولدت عيسى ليست بإله "وَلَمْ يُولَذْ" حذر من عيسى، عيسى قالوا إنه إله وهو مولود ولدته مريم، من كان له والد فلا يمكن أن يكون إلها، فعيسى ليس بإله، «لَمْ يَلِدْ وَلَمْ يُولَدْ» لِم لم يقل لم يولد ولم يلد والإنسان قبل أن يكون والدا يكون مولودا؟ إذاً كونه مولودا سبق كونه والدا والقرآن قدم لم يلد على لم يولد. الجواب أنهم ادعوا لله ولدا وما ادعوا قط له والدا فرد دعواهم قبل أن يذكر أن لا والد له. ادعوا أن لله ولدا وهم المدعون …
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. 9 · held at students’ request
Not yet ingested. al-Ikhlāṣ is a third of the Qurʾān because the Qurʾān is command and prohibition, outward and inward, and ikhlāṣ is tawḥīd entire; al-Kāfirūn a quarter, negating worship of any other.
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.