Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will — 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-Baqara begins at vol. 1, p. 54(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.
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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 7, ¶1 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 3 · the annual Ramaḍān cycle
تِلْك} الجماعة( ألرُّسُلُ) هي الرسل مبتدأ وخبر، أو تلك الرسل {فَضَّلْنَا بَعْضَهُم عَلَىٰ بَعْضٌ) فضل اللّٰه بعض الأنبياء على بعض بتخصيصه بمنقبة ليست لغيره {مِنْهُم مَن كَلَّمَ الله} كموسى {وَرَفَعَ بَعْضَهُمْ} وهو محمد صلى اللّٰه عليه وسلم{ دَرَجَتٍ} على غيره بعموم الدعوة وختم النبوة وتفضيل أمته على سائر الأمم والمعجزات المتكاثرة والخصائص العديدة. ذكر في هذه الآية أن الأنبياء فضل اللّٰه بعضهم على بعض، اتفقوا على أن الأنبياء بعضهم أفضل من بعض، وأجمعوا على أن محمدا صلى اللّٰه عليه وسلم أفضل الأنبياء والمرسلين وذلك بوجوه عديدة منها أن اللّٰه تبارك وتعالى أخبر في القرآن أن النبي صلى اللّٰه عليه وسلم أرسله رحمة للعالمين بقوله: " وَمَآ أَرْسَلْنَٰكَ إِلاَّ رَحْمَةً لِلْعَلَمِينَ" لما كان رحمة للعالمين جميعا ثبت أن يكون أفضل العالمين جميعا. لأن كل واحد من العالم مرحوم بسبب محمد صلى اللّٰه عليه وسلم فصار محمد أفضل من الجميع. والله تبارك وتعالى قرن طاعته بطاعته، ومبايعته بمبايعته، ورضاه برضاه، …
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.