Q 57:4 in the tafsīr of Shaykh Ibrāhīm Niasse

هُوَ اَ۬لذِے فِے ثُمَّ عَلَي مَا فِے وَمَا مِنْهَا وَمَا مِنَ وَمَا فِيهَاۖ وَهُوَ مَعَكُمُۥٓ أَيْنَ مَا بِمَا

He it is Who created the heavens and the earth in six Days; then He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do — 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-Ḥadīd begins at vol. 9, p. 174 (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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distinct acts

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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 49, ¶65 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 152 · the annual Ramaḍān cycle

( رَهَرَ ٱلْعَزِيزْ الْحَكِين)) في صنعه (لَقَد مُلْكُ السَّمَوَاتِ وَالأَرْضِ يُحْي» وَبُمِيتٌ وَهْوَ عَلَىٰ كَلِّ شَيءٍ قَدِيرٌ هُوَ ألاَوَّلُ قبل كل شيء بلا بداية (وَالآخِرُ) بعد كل شيء بلا نهاية (وَالظِّهِرَ) قال المفسر بالأدلة عليه (وَالْبَاطِنَ) عن إدراك الحواس (وَهَوَ بِكُلِّ شَيْءٍ عَلِيمٌ ) قرر توحيده تبارك وتعالى «هُوَ ألاَوَلُ وَالآَخِرُ وَالظَّهِرُ وَالْبَاطِنُ» الموجود إما أن يكون أولا أو آخرا أو ظاهرا أو باطنا. لا شيء غير هذا، وأتى ب"ألْ" الإستغراقية «هُوَ ألاَوَلُ وَالآخِرُ وَالظِّهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ) هو كل شيء ( هُوَ ألذِى خَلَقَ السَّمَوَاتِ وَالأَرْضَ فِي سِتَةِ أَيَّامِ) من أيام الدنيا أولها الأحد وآخرها الجمعة ((ثُمَّ اسْتَوىٰ عَلَى ٱلْعَرْشِ)

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Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 49, ¶69 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 152 · the annual Ramaḍān cycle

قال جلال بعلمه {أَيْرَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ اللّه تبارك وتعالى يعلم كل ما يدخل في الأرض وما يخرج منها وما ينزل من السماء وما يعرج فيها، وما يعرج فيها هو الأعمال الصالحة، قال جلال: والسيئة، وما فهمت كيف السيئة تصعد إلى السماء وهو

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The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

Two questions: whether the attributes in ﴿a guidance for those of taqwā﴾ (Q 2:2–5) are one or distinct; and who is meant in ﴿if you perceive in them sound judgement﴾ (Q 4:6)

proof-text

السؤال الأول عن قوله تعالى: ﴿هُدًى لِّلْمُتَّقِينَ…﴾ (البقرة:2-5) هل الصفات متحدة أو متباينة؟ … السؤال الثاني: عن قوله تعالى: ﴿فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْداً فَٱدْفَعُوٓاْ إِلَيْهِمْ﴾ (النساء:6) من المراد بهم في هذه الآية من أرباب الأحوال؟

al-Fatāwā wa-l-ajwiba · undated · Arabic · §4, p. 249 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · answered in writing

وأما الغيب الذي غبت عنه فغيب الغيب، وهو حضرة الربوبية، قد غبت عنه وما غاب عنك بالوجود ﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ﴾ (الحديد:4)، أنت بعيد منه وهو قريب منك، كما قال: ﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ﴾ (ق:16).

As for the unseen from which you are absent, it is the unseen of the unseen, which is the presence of Lordship. You have become absent from it, while it has not become absent from you in respect of existence: ﴿And He is with you wherever you may be﴾ (al-Ḥadīd 4). You are far from Him, and He is near to you, as He said: ﴿And We are nearer to him than the cord of the jugular﴾ (Qāf 16).

Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.

§4. The edition prints this reference itself.

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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