وَلَا كَالذِينَ مِن عَن بِمَا
Be not as those who came forth from their dwellings boastfully and to be seen of men, and debar (men) from the way of Allah, while Allah is surrounding all they do — 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-Anfāl begins at vol. 4, p. 30 (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 21, ¶13 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 44 · the annual Ramaḍān cycle
وتلك هي التي علمته كيفية الحرب "مَا قَرَّطْنَا فِي الْكِتَبِ صِ شَء (وَلَا تَكُونُوا كَالذِينَ خَرَجُواْ ص دِيْرِهِم) ليمنعوا عيرهم ولم يرجعوا بعد نجاتها (بَطَراً وَرِئَّاءَ النَّاسِ) حيث قالوا:
Read in context →1383 / 1964 · Arabic · Lesson 21, ¶17 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 44 · the annual Ramaḍān cycle
الذكر لم يحرم الولاية، ولابد من الذكر باللسان أولا ثم بالقلب ثم بالروح والسر حتى يصل إلى المطلوب فيكون ذكرا وذاكرا ومذكورا لم يبق إلا الله. وَيَصْدُونَ) الناس ( عَن سَبِيلِ اِللَّهِ وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ وَ اذكر (إِذْ زَيَّرَ لَهُمْ الشَّيْطَىُ أَعْمَلَهُمْ) شجعهم إبليس على لقاء المسلمين لما خافوا الخروج إلى أعدائهم بني بكر وَقَالَ) لهم ( لا غَالِبَ لَكُمْ الْيَوْمَ مِنَ النَّاس وَإِنِّى جَارلَّكُمْ) من كنانة وكان أتاهم في صورة سراقة بن مالك سيد تلك الناحية ( لَمَا تَرَآءَتِ) التقت الْمِيَّتَرِ)، المسلمة والكافرة ورأى إبليس الملائكة وكان يده في يد الحرث بن هشام (نَكَصَ) رجع (عَلَى عَفِبَيْهِ هربا د وَفَالَ) لما قالوا له: أتخذلنا على هذا الحال؟ (إِنِّى بَرِّءٌ مِنْكُم من جواركم ( إِنِّيَ أَرِى مَا لا تَرَوْنَ) من الملائكة (إِنّى أَخَافُ اللَّهَ) أن يهلكني (وَاللَّهُ شَدِيدُ اُ۬لْعِقَابِۖ إِذْ يَقُولُ اُ۬لْمُنَٰفِقُونَ وَالذِينَ فِے قُلُوبِهِم مَّرَضٌ)
Read in context →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.