Sūrat Yūnus · 10 : 64

Q 10:64 in the tafsīr of Shaykh Ibrāhīm Niasse

لَهُمُ فِے وَفِے لَا ذَٰلِكَ هُوَ

Theirs are good tidings in the life of the world and in the Hereafter - There is no changing the Words of Allah - that is the Supreme Triumph — 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 Yūnus begins at vol. 4, p. 158 (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
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distinct acts
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text available

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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 24, ¶39 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 165 · the annual Ramaḍān cycle

"وَمَنْ يَتَّوِ اللَّهَ يَجْعَل لَهُو مِنَ آمْرِهِ يُسْراً" أو أراد البشرى في الدنيا والآخرة "لَهُمْ الْبَشْرِىٰ فِي الْحَيَوةِ ٱلدُّنْيَا وَمِحِ الآَخِرَةٍ" أو أراد محبة الله "إِنَّ اللَّهَ يُحِبّ الْمُتَّقِينٌ" أو أراد الكرم "إِنَّ أَكْرَمَكُمْ عِندَ أللَّهِ أَتْفِيكُمُ و" هذا مفتاح مطالبنا جميعا. والرسول صلى اللّٰه عليه وسلم يقول: (إن لله عبادا ليسوا بأنبياء ولا شهداء يغبطهم الأنبياء والشهداء لمكانهم من الحق أو لقربهم من

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The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

The verse used, not interpreted

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

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 19, ¶20 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 216 · the annual Ramaḍān cycle

استدراجه إياهم بالنعمة وأخذهم بغتة جَلاَ يَامَنْ مَكْرَ أللَّهِ إِلَّ الْقَوْمُ الْخَسِرُونَ) لا يأمن مكر الله إلا القوم الخاسرون. الأمن أمنان أمن أهل القهر، وهذا الأمن للخاسرين، وأمن أهل اللطف، وهذا الأمن للمهتدين " الذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُوَاْ إِيمَنَهُم بِظُلْمِ أوْلُءِكَ لَهُمُ الاَمْنُ وَهُم مُهْتَدْونٌ"، هذا الأمن أمن أهل اللطف؛ «فَلَا يَامَنُ مَكْرَ اَ۬للَّهِ إِلَّا اَ۬لْقَوْمُ اُ۬لْخَٰسِرُونَۖ» هذا الأمن أمن أهل القهر. الأنبياء يعرفون أنهم آمنون من عذاب اللّٰه لأنهم يجدون البشرى، وأولياء الله يجدون البشرى بسلامتهم، يعلمون أنهم بُشروا بالسلامة في الدنيا والآخرة وهذا ليس خسرانا، بل لطف من اللّٰه تبارك وتعالى "لَهُمُ الْبُشْرِى فِي الْحَيَوَةِ اِلدُّنْيا وَفِي الآخِرَةٌ، والأنبياء لهم أن يخبروا بذلك والأولياء لا يخبرون بذلك ( أَوَلَمْ يَهْدِ) يتبين ولِلذِيسَ يَرِثُونَ الأَرْضَ) بالسكنى (مِنْ بَعْدِ أَهْلِهَا من بعد هلاك أهلها (أَن) أنه ((لَوْ نَشَآءَ أَصَبْنَهُم)

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Lesson 19 runs Q 7:88–Q 7:170. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

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. Passages 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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