Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward — 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-Fatḥ begins at vol. 9, p. 50(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 47, ¶47 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 56 · the annual Ramaḍān cycle
صلى اللّٰه عليه وسلم كان نبيا بالفعل عالما بنبوته وآدم بين الماء والطين وهو نبي الأنياء هو آخرهم وهو أولهم، فلهذا قال "مُحَمَّدٌ رَسُولُ اللَّهِ" والذين معه هم أصحابه، وصفهم بأنهم رحماء بينهم. رسول اللّٰه صلى اللّٰه عليه وسلم يقول (الراحمون يرحمهم الرحمن ارحموا من في الأرض يرحكم من في السماء)"، (من لا يرحم الناس لا يرحمه الله) [2] (مثل المؤمنين ل تراحمهم وتوادهم كمثل الجسد الواحد إذا اشتكى عضو منه تداعى له سائر الجسد بالسهر
1383 / 1964 · Arabic · Lesson 47, ¶51 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 56 · the annual Ramaḍān cycle
علامتهم مِي وُجُوهِهِم) وهو نور وبياض يعرفون به في الآخرة أنهم سجدوا في الدنيا (ومّسَ أَتَرِ السُّجُودُ ذَلِكَ مَثَلَهُمْ مِ التَّوْرِيةِ هذا مثلهم في التوراة أنهم سيماهم في وجوههم من أثر السجود وذلك ليس هو التراب الذي يتركه بعض المنافقين في وجوههم ليعرف أنهم صلوا، بل نور في وجه المصلي، من يصلي بالليل إذا رأيته في النهار تجده حسن الوجه، من يبيت يشرب الخمر ويعصي الله، ومن يبيت يصلي إذا نظرت إليهم تميزهم حالا بهذه السيما.
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.