Q 25:27 in the tafsīr of Shaykh Ibrāhīm Niasse

عَلَيٰ يَٰلَيْتَنِے مَعَ

On the day when the wrong-doer gnaweth his hands, he will say: Ah, would that I had chosen a way together with the messenger (of Allah) — 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-Furqān begins at vol. 7, p. 18 (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 36, ¶61 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 3 · the annual Ramaḍān cycle

ما في البيت المعمور، وذلك عشر ما عند الكرسي، وذلك عشر ما في اسطوانة واحدة من اسطوانات العرش وهي ستمائة ألف وستون ألفا، وإلى ما وراء ذلك إلى عالم الرقى، وكل صنف يأتي يحوط بمن قبله، الجن يحلقون على بني آدم عشر مرات، والملائكة عشر مرات على اجن ثم كذلك، لهذا يقول "إي إستطعتَمَّ أَن تَنْجَدُواْ مِنَ أَنْطارِ ٱلسَّمَوَاتِ وَالأَرِضِ قَامْذُوًا لا تَمَدُّونَ إلَّ بِسْلْظِيّ". الملك في ذلك اليوم للرحمن، للَّه، سمى نفسه الرحمن في ذلك الهول إبقاء للرجاء في قلوبنا. عادة القرآن كلما ذكر وعيدا أردفه بوعد لنجمع بين الخوف والرجاء كما يقول "وَيُحَدِّرُكُمْ أَللَّهُ نَمْسَةٌ وَاللهُ رَءُوفٌ بِالْعِبَادِ"، "يُحَدِّرُكُمُ اللَّهُ نَمْسَةٌ " هذا ذهب بقلب العبد إلى غاية الفزع "وَاللَّهُ رَءُوفْ بِالْعِبَادِ" يسكنه، "مَنْ خَشِىَ ألرَّحْمَنَ" الخشية خوف شديد قرنه بالرحمن، "نَبِّخْ عِبَادِىَ أَنِّيَ أَنَا ألْغَمُورُ ألرَّحِيمُ وَأَنَّ عَذَابِه هُوَ الْعَذَابُ الأَلِيمُ كذلك سمى نفسه الرحمن في ذلك اليوم الهائل …

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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.

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