وَمَنْ فَأُوْلَٰٓئِكَ مَعَ اَ۬لذِينَ عَلَيْهِم مِّنَ أُوْلَٰٓئِكَ
Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they — 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-Nisāʾ begins at vol. 2, p. 146 (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 11, ¶86 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 161 · the annual Ramaḍān cycle
أسفل منك\! فنزل (وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ) فيما أمر به وقَاء وُلْيِكَ مَعَ ألذِينَ أَنْعَ ألَهُ عَلَيْهِم مِنَ التَّبِيِينَ وَالصِدِّيفِيَ وَالشَّهَدَاءِ وَالصِّلِحِينَ وقال الرسول صلى اللّٰه عليه وسلم:
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 1, ¶65 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 29 · the annual Ramaḍān cycle
إِهْدِنَا الصِرَاطَ الْمُسْتَفِيمَ) طلب الهداية من اللّٰه تبارك وتعالى إلى الصراط المستقيم، والصراط المستقيم هو صراط الأنبياء والمرسلين قال ( صرْط ألذِينَ أَنْعَمْتَ عَلَيْهِمْ) الأنبياء فيهم من أنعم اللّه عليهم «اَمْ يَحْسُدُونَ اَ۬لنَّاسَ عَلَيٰ مَآ ءَات۪يٰهُمُ اُ۬للَّهُ مِن فَضْلِهِۦۖ فَقَدَ اٰتَيْنَآ ءَالَ إِبْرَٰهِيمَ اَ۬لْكِتَٰبَ وَالْحِكْمَةَ وَءَاتَيْنَٰهُم مُّلْكاً عَظِيماࣰۖ» فيهم من أنعم اللّه عليهم فجمعوا بين الملك والنبوة، فيهم من ابتلاه اللّٰه ببلايا عظيمة، لو قال صراط الذين ابتلوا أو صراط الذين قتلوا أو صراط الذين ذبحوا لخاف العبد من هذا، ولكن تأليفا للعبد وتنشيطا له وتطييبا لخاطره قال صراط الذين أنعمت عليهم، ليس كل الأنبياء منعما عليهم، بعضهم مبتلى بأشد البلايا «مِّنَ اَ۬لنَّبِيٓـِٕۧنَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّٰلِحِينَۖ وَحَسُنَ أُوْلَٰٓئِكَ رَفِيقاࣰۖ» ( غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ) ورد عن الرسول أنهم اليهود ووصفهم القرآن بأنه غضب عليهم. اليهود هم …
Read in context →Lesson 1 runs Q 1:1–Q 2:5. 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.
1383 / 1964 · Arabic · Lesson 3, ¶24 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 72 · the annual Ramaḍān cycle
فالعلم أفضل من المال. وإذا كان آدم عليه الصلاة والسلام عُلِّم أسماء الكائنات فشرف بذلك العلم حتى وجد سجود الملائكة وتحيتهم له، فنحن عُلِّمنا الذات والصفات والأسماء ليس أسماء الكائنات، بل أسماء اللّٰه وصفاته وذاته العلية، إذا عرفنا هذا كيف لا نجد سلام الملائكة؟ بل نجد فوق ذلك نجد سلام الرب "سَلَمٌ قَوْلًا مِن رَبِّ رَحِيمٌ". وإذا كان الخضر وجد بعلم الفراسة صحبة موسى ويوشع وهما نبيان، فنحن وجدنا علم الحقيقة كيف لا نجد صحبة محمد صلى اللّٰه عليه وسلم؟ نجدها "أولِّئِكَ مَعَ اَلْذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِنَ النَبِيِيِّنَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّلِحِينُ وَحَسُن أوْلَئكَ رَفِيقًا" الحمد لله.
Read in context →Lesson 3 runs Q 2:26–Q 2:59. 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.