Q 33:35 in the tafsīr of Shaykh Ibrāhīm Niasse

اِنَّ لَهُم

Lo! men who surrender unto Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah much and women who remember - Allah hath prepared for them forgiveness and a vast reward — 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-Aḥzāb begins at vol. 7, p. 218 (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

2 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 40 — vol. 7, p. 195 · numbered by Ḥafṣ · Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · the annual Ramaḍān cycle

In this session, not yet located. Lesson 40 is titled by sūra rather than by āya; its bounds (Q 31:22–Q 33:55) are inferred from where the neighbouring sessions begin, so they are soft at the edges. Of the 98 āyāt in that span, as many as 60 are quoted where the session reaches them; this one is not, so whether he takes it up here is not established. The page given is where the lesson opens — start there and read on.

Most of Shaykh Ibrāhīm’s Qurʾānic commentary is oral. Sixty-two cassettes of Wolof exegesis covering the whole Qurʾān have never been transcribed, and this index reaches only what the written sessions quote. An absence here belongs to the index, not to the corpus.

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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 41, ¶24 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

وروى أحمد عن عبد الرحمن بن شيبة قال سمعت أم سلمة زوج النبي صلى اللّٰه عليه وسلم تقول قلت للنبي صلى اللّٰه عليه وسلم ما لنا لا نذكر في القرآن كما يذكر الرجال قالت فلم يرعني منه يومئذ إلا ونداؤه على المنبر قالت وأنا أسرح شعري فلففت شعري ثم خرجت إلى حجرة من حجر بيتي فجعلت سمعي عند الجريد فإذا هو يقول عند المنبر يا أيها الناس إن اللّٰه يقول في كتابه إن المسلمين والمسلمات والمؤمنين والمؤمنات إلى آخر الآية أعد اللّٰه لهم مغفرة وأجرا عظيما.

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Lesson 41 is titled by sūra rather than by āya, and its bounds (Q 33:56–Q 35:14) 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.

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

في رياض التفسير للقرآن الكريمproof-text

1383 / 1964 · Arabic · Lesson 41, ¶25 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 3 · the annual Ramaḍān cycle

الصالحين: ليتنا في يقظتنا كابن المبارك في نومه. قال إنه يرى المرأة في النوم فيعلم أنّها ليست حلالا فيفر منها وهو نائم (وَالذَّٰكِرِينَ اَ۬للَّهَ كَثِيراࣰ وَالذَّٰكِرَٰتِ) من حافظ على خمس صلوات في اليوم والليلة فقد ذكر اللّٰه كثيرا. هذه عشر مراتب اشترك فيها الرجال والنساء.

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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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