Q 23:2 in the tafsīr of Shaykh Ibrāhīm Niasse

اَ۬لذِينَ هُمْ فِے

Who are humble in their prayers — 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-Muʾminūn begins at vol. 6, p. 167 (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

distinct acts

3 of 3

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 الكريمtafsīr

1383 / 1964 · Arabic · Lesson 35, ¶2 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 167 · the annual Ramaḍān cycle

( بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَدَ اجْلَحَ فاز (ألْمُومِنُونَ) الذين آمنوا بالله (الذِينَ هُمْ فِي صَلاَتِهِمْ خَشِعُونَ) وصف المؤمنين بهذه الصفات، الإيمان وحده لا يكفي، وهو الإيمان بالله وبما ثبت إتيان النبي صلى اللّٰه عليه وسلم به ضرورة، من آمن بهذا فهو المؤمن، هذا اعتقاد بالقلب لابد أن يكون مقرونا بعمل الجوارح أيضا، النطق باللسان والعمل بالجوارح

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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.

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

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 52, ¶47 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 52 · the annual Ramaḍān cycle

محمدا صلى اللّٰه عليه وسلم على خلق عظيم. قالت عائشة: كان خلقه القرآن. من أحب أن يعرف خلق محمد فليقرأ القرآن "فَدَ ٱجْلَحَ اُلْمُومِنُونَ أْلذِينَ هُمْ فِى صَلاَتِهِمْ خَٰشِعُونُ وَالذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ وَالذِيسَ هُمْ لِلزَّكَوَةِ جَٰعِلُونَ إلى آخر السورة، هذه أخلاق محمد صلى اللّٰه عليه وسلم. أخلاق محمد القرآن، كل ما أمر به القرآن يقوم به وكل ما نهى عنه القرآن لم يقرب منه صلى اللّٰه عليه وسلم، بل القرآن هو عين محمد صلى اللّٰه عليه وسلم. القرآن معنوي ومحمد حسي فكل ما في القرآن فهو في محمد صلى اللّٰه عليه وسلم حتى أنك إذا تفكرت تجد أن القرآن تشخص في محمد بن عبد اللّٰه بن عبد المطلب. هذا معنى وهذا حس، جاء القرآن مخصوصا بوجود محمد بن عبد اللّٰه بن عبد المطلب. تجمع فيه جميع أخلاق الأنبياء. والأنبياء لهم مكارم الأخلاق ولكن تفاوتوا في بعض الأخلاق. في محمد صلى اللّٰه عليه وسلم صفاء آدم، وفي محمد صلى اللّٰه عليه وسلم شكر نوح، وفي محمد صلى اللّٰه عليه وسلم خلة إبراهيم، وفي محمد …

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Lesson 52 is titled by sūra rather than by āya, and its bounds (Q 67:1–Q 71:28) are inferred from where the neighbouring sessions begin, so they are soft at the edges. 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.

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

اعلم رزقنا الله وإياك الفهم عنه أن الله تبارك وتعالى جمع الكتب المنزلة كلها في سبعة أسباع القرآن. وجمع الأسباع السبعة في السبع المثاني، وجمع ذلك في سبعة أحرف بسم الله، وجمع ذلك في الألف، وافتتح به كتابه العزيز… ﴿هُدًى لِّلْمُتَّقِينَ﴾، أي: على الخصوص إرشادا وهدى، على الناس كلها بيانا… وليس في كون بعض الناس لم يهتدوا ما يخرجه من أن يكون هدى، فالشمس شمس وإن لم يرها الضرير.

Know — may Allah grant us and you understanding from Him — that Allah gathered all the sent-down books into the seven sevenths of the Qurʾān; and gathered the seven sevenths into the seven oft-repeated; and gathered that into the seven letters of bismillāh; and gathered that into the alif, and opened His Mighty Book with it… ﴿a guidance for those of taqwā﴾ — that is, for them in particular as direction and guidance, and for all people as clarification… The fact that some people have not taken the guidance does not remove it from being guidance: the sun is the sun even if the blind man does not see it.

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. 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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