يَٰمَرْيَمُ مَعَ
O Mary! Be obedient to thy Lord, prostrate thyself and bow with those who bow (in worship) — 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 Āl ʿImrān begins at vol. 2, p. 34 (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.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 8, ¶69 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 46 · the annual Ramaḍān cycle
افتتي لرَبِّكِ) أطيعيه (وَاسْجُدِے وَارْكَعِے مَعَ اَ۬لرَّٰكِعِينَۖ) صلّي مع المصلين ( ذَلِكَ مِنْ
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 32, ¶25 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 40 · the annual Ramaḍān cycle
جبريل في مريم بعدما تشكل بشرا لو تشكل ملكا لجاء عيسى روحانيا فقط ليس بشرا ولكن لما كان أصل النفخ من جبريل صارت أحوال عيسى كثيرا ما تحاكي أحوال الملائكة حتى رجع إلى السماء مع الملائكة. تصحيح النية لابد منه، النية بِها قوام الأشياء كلا، (وَاذْكُرْ فِي الْكِتَبِ مَرْيَمَ) ذكر زكرياء ويحيى وسيذكر إبراهيم وموسى وهارون وإسماعيل وإدريس. اذكر مريم كذلك مع هؤلاء، وهي امرأة ولكن وصفها اللّٰه تبارك وتعالى بصفات الرجال "يَمَرْيَمْ فَنُتِ لِرَبِّكِ وَاسْجُدِى وَارْكَعِى مَعَ الرِّكِعِينُ" لم يقل مع الراكعات " وَكَانَتْ مِنَ الْفَيِيِينَ" لم يقل من القانتات، الشخص شخص امرأة ولكن الحالة حالة الرجال، فذكرت مع الرجال (إِذِ إنتَبَذَتْ مِنَ آَهْلِهَا مَكَاناً شَرْقِيّاَ) اعتزلت في مكان نحو الشرق من الدار، عاشت ثلاث عشرة سنة في غرفة فوق المحراب في مسجد زكرياء ما رأت رجلا قط1 حتى بلغت مبلغ النساء فلما طهرت من حيضتها اعتزلت إلى الجانب الشرقي لتغتسل لما طهرت من حيضتها، «مَكَاناً شَرْقِيّا» هذا هو السبب في كون …
Read in context →Lesson 32 is titled by sūra rather than by āya, and its bounds (Q 19:1–Q 20:52) 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.
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.