In the printed edition: Sūrat Al-Ikhlāṣ begins at vol. 10, p. 223(Tūnis 2022, 10 vols.)
The site’s Arabic edition follows Warsh ʿan Nāfiʿ; the reference text quoted here and the matcher behind the Fī Riyāḍ loci are Ḥafṣ ʿan ʿĀṣim. Content is nearly identical, but verse-boundary numbering diverges in a handful of places. Each locus carries its own witness’s numbering. Page references 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.
5
loci in the corpus
2
distinct acts
1950 – 1964
attested span
2 of 5
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.
1950
1960
1950-1960Tafsīr maʿānī
March–April 1956al-Ḥikam al-quṭbiyya
1964Fī riyāḍ
Exegesis of the verse
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
Tafsīr maʿānī al-Qurʾān al-karīm
تفسير معاني القرآن الكريمtafsīr○ reported
1950-1960 · Wolof · cassette not identified · audio · compiled by Introduction by Ibrāhīm M. Diop, Niasse's personal secretary · the annual Ramaḍān cycle
Not located. Sixty-two cassettes of Wolof exegesis covering the whole Qurʾān, recorded 1950–1960 (ALA IV #72). The boxed set has never been located. This locus is listed because the cycle is complete, not because the passage has been found — and because Wolof, not Arabic, was Shaykh Ibrāhīm's normal language of delivery.
al-Ḥikam al-quṭbiyya al-maʾkhūdha min al-qalam al-Sīrīnbiyya
الحكم القطبية المأخوذة من القلم السيرينبيةtafsīr● verified
Shaʿbān 1375 / March–April 1956 · Arabic · al-Ḥikam al-quṭbiyya (ed. AK), p. 8 · held at students’ request
Recorded, not yet transcribed. aḥad indefinite because His unicity is hidden from creation save from ahl al-maʿrifa; al-Ṣamad definite because known even to the deniers (Q 29:61). lam yalid wa-lam yūlad negates being begotten BEFORE begetting, since the deniers claimed the latter and none claimed the former (Q 9:30; the Arab pagans on the angels). Then: aḥad is the trustee (amīn) the intellect seeks, al-Ṣamad the rich man (ghanī muthrī) desire seeks.
Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm
في رياض التفسير للقرآن الكريمtafsīr◐ matched, unchecked
1383 / 1964 · Arabic · Lesson 55, ¶229 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 167 · the annual Ramaḍān cycle
(والذي نفسي بيده إنها لتعدل ثلث القرآن). صحيح البخاري: كتاب التوحيد / باب ما جاء في دعاء النبي صلى اللّٰه عليه وسلم أمته إلى توحيد اللّٰه تبارك وتعالى (7374). وفي صحيح مسلم عن أبي الدرداء عن النبي صلى اللّٰه عليه وسلم قال: (أيعجز أحدكم أن يقرأ في ليلة ثلث القر …
في رياض التفسير للقرآن الكريمtafsīr◐ matched, unchecked
1383 / 1964 · Arabic · Lesson 56, ¶5 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 223 · the annual Ramaḍān cycle
وجاء في الدر المنثور أخرج العقيلي عن رجاء الغنوي قال: قال رسول اللّٰه صلى اللّٰه عليه وسلم: (من قرأ قل هو الله أحد ثلاث مرار فكأنما قرأ القرآن أجمع). [1]
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● verified
Shaʿbān 1375 / March–April 1956 · Arabic · al-Ḥikam al-quṭbiyya (ed. AK), p. 9 · held at students’ request
Recorded, not yet transcribed. al-Ikhlāṣ is a third of the Qurʾān because the Qurʾān is command and prohibition, outward and inward, and ikhlāṣ is tawḥīd entire; al-Kāfirūn a quarter, negating worship of any other.
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.