وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّي وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلࣰ ا
They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little
In the printed edition: Sūrat Al-Isrāʾ begins at vol. 5, p. 165 (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.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 30, ¶190 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 144 · the annual Ramaḍān cycle
(وَيَسْتَلُونَكَ سبب نزولها أن اليهود أرسلوا إلى قريش: سلوا محمدا عن ثلاثة أشياء إن أجابكم عن الجميع فليس بنبي، وإن لم يجب عن شيء فليس بنبي، وإن أجاب عن بعض وسكت عن بعض فهو نبي حقا. سلوه عن الروح وسلوه عن فتية خرجوا وساروا على وجه الأرض ما كان أمرهم، وسائح ساح …
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
undated · Arabic · §20, p. 274 · 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
بسم الله الرحمن الرحيم الحمد لله رب العالمين الرحمن الرحيم والصلاة والسلام على الحجاب الأعظم ورضي الله عن سره وسر سره. أما بعد، فقد وقفت على سؤالك عن الروح والذات العلية؟ الجواب باختصار: قال تعالى: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ اعلم أن الأرواح على أقسام: أرواح العامة وأرواح الخاصة وأرواح خاصة الخاصة. أما روح العامي فعلى قسمين: روح العامي الفاجر وروح العامي المسلم. العامي الفاجر لم يبال الله بروحه ولا جسده وهاهما في عقاب مخلد أبدا. وأما العامي المسلم فروحه يرجع إلى أصله وجسده يرجع كذلك إلى أصله. وأما الخاصي فلا فرق بين روحه وجسده عندي لأن روح الخاصة يمحق جسده حتى لا يبقى له أثر ولا يكون له إلا روح ذاتي رجع إلى أصله. وأما خاصة الخاصة فلا روح له ولا جسد لأنه مات عن نفسه وحيي بربه وفني عن نفسه وبقي بالله قائلا بلسان حاله: فلم يبق إلا الله لا شيء غيره — فما ثم موصول وما ثم بائن.
In the name of God… I have looked into your question about the spirit and the Exalted Essence. The answer, in brief. God said: "They ask you about the spirit. Say: the spirit is of my Lord’s command." Know that spirits fall into classes: the spirits of the common, the spirits of the elect, and the spirits of the elect of the elect. The common man’s spirit is of two kinds, the dissolute and the Muslim. Of the dissolute God has no regard for spirit or body, and both are in punishment for ever. The common Muslim’s spirit returns to its origin and his body likewise returns to its origin. As for the elect, I hold that there is no difference between his spirit and his body, because the spirit of the elect effaces his body until no trace of it remains and nothing is left him but an essential spirit returned to its origin. And the elect of the elect has neither spirit nor body, for he has died to himself and lived by his Lord, passed away from himself and subsisted by God, saying with the tongue of his state: "Nothing remains but God, nothing besides Him — there is here no joining and no severance."
Working transcription — not yet proofread against the printing.
He quotes only as far as "min amr rabbī" and stops there, leaving out the rest of the verse. The citation is not exegesis of the verse: it licenses the taxonomy that follows rather than construing "amr". But the fatwā answers the question the verse itself records being put to the Prophet, so reading it as a bare proof-text understates what he is doing. Transcribed from a photograph of the printing; not yet checked against a clean copy.
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.