وَأَمَّا فِے لَّهُمَاۖ أَنْ مِّن وَمَا عَنَ ذَٰلِكَ مَا لَمْ عَّلَيْهِ
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear — 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-Kahf begins at vol. 6, p. 3 (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.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 31, ¶81 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 3 · the annual Ramaḍān cycle
«بَكَانَ أَبَوَاهُ مُومِنَيْنِ بَحَشِينَا أَنْ يُرْهِفَهُمَا طَغْيَناً وَكُمْراً» (فَأَرَدْنَآ أَنْ يُّبَدِّلَهُمَا رَبُّهُمَا خَيْراࣰ مِّنْهُ زَكَوٰةࣰ وَأَقْرَبَ رُحْماࣰۖ وَأَمَّا اَ۬لْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِے اِ۬لْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزࣱ)
Read in context →1383 / 1964 · Arabic · Lesson 31, ¶85 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 3 · the annual Ramaḍān cycle
(2645)
Read in context →Not Shaykh Ibrāhīm’s words. Students and successors reading the same verse — kept below and apart, because a school’s reading is evidence of transmission, not of what the master said.
rev. July 2018 · Arabic · Question 8 · tr. Saʿīd Simone Nardella & Adnan Wood-Smith · answered in writing
As for simply being a descendant in and of itself, that cannot at all mean that the descendant would necessarily be like the shaykh—unless we are talking about the respect we accord to them: in that case, properly honouring the righteous entails honouring their descendants. Allah (t.w.t.) has said in this regard, when explaining why He honoured two orphans, “Their forefather was a righteous man” (Qur’an 18:82).
Muḥammad al-Mishrī, not Shaykh Ibrāhīm — the school reading, in a responsum. Question 8.
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.