Q 114:6 in the tafsīr of Shaykh Ibrāhīm Niasse

مِنَ

Of the jinn and of mankind — 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-Nās begins at vol. 10, p. 237 (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.

loci in the corpus

act

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.

al-Ḥikam al-quṭbiyya al-maʾkhūdha min al-qalam al-Sīrīnbiyya

الحكم القطبية المأخوذة من القلم السيرينبيةtafsīr

Shaʿbān 1375 / March–April 1956 · Arabic · al-Ḥikam al-quṭbiyya (ed. AK), p. 9 · held at students’ request

Not yet ingested. THREE names — rabb, malik, ilāh — because the need is religious. al-Rabb for the small, who need tarbiya and iṣlāḥ; al-Malik for the young, whose strength must be curbed by a king they cannot resist; al-Ilāh for the old, who have nothing left but return. Fa-l-nās thalāthat aqsām.

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

في رياض التفسير للقرآن الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 56, ¶48 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 223 · the annual Ramaḍān cycle

أستعيد بالله ( بِرَبِّ النَّاسِ مَلِكِ ٱلنَّاسِ إِلَهِ النَّاسِ) استعاذ المستعيذ باسم اللّٰه تبارك وتعالى الرب، وباسمه الملك، وباسمه اللّٰه إله الناس (مِن شَرِّ اِ۬لْوَسْوَاسِ اِ۬لْخَنَّاسِ) استعاذ بالله من شر الشيطان هو الذي يوسوس في قلب الإنسان يأمره بالفحشاء والمنكر. «الْخَنَّاسِ» الذي يخنس إذا ذكر العبد ربه تبارك وتعالى بوالذِ يُوَسْوِسُ فِيِ صُدُورِ ٱلنَّاسِ مِنَ الْجِنَّةِ وَالنَّاس) سواء كان ذلك الشيطان من الجن أم من الإنس، الشيطان قسمان شيطان الإنس وشيطان الجن، شيطان الجن مستتر يوسوس في قلب الإنسان، وشيطان الإنس يأتي الشيطان على صورة صديق لك يحسن لك القبيح حتى يجرك إليه.

Read in context →

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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