And they who believe and whose seed follow them in faith, We cause their seed to join them (there), and We deprive them of nought of their (life's) work. Every man is a pledge for that which he hath earned — 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-Ṭūr begins at vol. 9, p. 115(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.
2
loci in the corpus
2
distinct acts
1956 – 1964
attested span
1 of 2
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.
1960
March–April 1956al-Ḥikam al-quṭbiyya
1964Fī riyāḍ
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 48, ¶32 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 108 · the annual Ramaḍān cycle
(بإيمَنِ) ناقص (الْحَقْنَا بِهِمْ ذُرِّيَّتِهِمْ) إذا كان الأب مؤمنا إيمانا كاملا والولد إعمانه ناقص ألحق بدرجة أبيه تكرمة للآباء باجتماع الأولاد إليهم، ويلحق بالذرية بالنسب الذرية بالمعنى، فالمريدون والتلامذة يلحقون بأشياخهم وأشياخ أشياخهم، يلحقون بالنبي صلى اللّٰه عليه وسلم لقوله صلى اللّٰه عليه وسلم (إذا دخل أهل الجنة الجنة سأل أحدهم عن أبويه وعن زوجته وعن ولده فيقال إنهم لم يدركوا ما أدركت فيقول يا رب إني عملت لي ولهم، فيؤمر بإلحاقهم به تكريما له)2(...) [1] (وَمَآ أَلَتْنَٰهُم مِّنْ عَمَلِهِم مِّن شَےْءࣲۖ) يزاد في عمل الأولاد (كُلُّ اُ۪مْرِےِٕۢ بِمَا كَسَبَ) عمل من خير أو شر ورَهِين)) مرهون يؤاخذ بالشر ويجازى بالخير (وَأَمْدَدْنَهُم) زدناهم وقتا بعد وقت (بِفَكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ) وإن لم يصرحوا بطلبه، إذا خطر ببال الولي في الجنة أنه يحب أن يأكل أي لحم حضر بين يديه بالطبخ الذي يوافقه من غير طلب {( يَتَنَزَعُونَ جِيهَا الجنة (كَأْسالاَ لَغْوٌ مِيهَا وَلا تَاثِيم)
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. 6 · held at students’ request
Not yet ingested. alḥaqnā bihim dhurriyyatahum — the murīd of deficient state is joined to his shaykh's station as the child of deficient faith is joined to the parent's. al-marʾ maʿa man aḥabb.
Read in the school
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.
Muḥammad al-Mishrīالقنابل اليدوية في الذب عن طريق الصوفيةproof-text
rev. July 2018 · Arabic · Question 8 · tr. Saʿīd Simone Nardella & Adnan Wood-Smith · answered in writing
Another exception is if the descendant has some but not all of the same qualities: in that case, for someone overcome by divine hals and able to see matters based on their ends, it is proper to look at that descendant according to what Allah has decreed for him or her in the Akhirah and consequently consider him or her to enjoy the same station of his or her forefather, following Allah’s saying, “And for those who believe and have progeny who follow them in belief, We will unite them with their progeny” (Qur’an 52:21).
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.