Q 11:8 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَئِنَ عَنْهُمُ إِلَيٰٓ مَا أَلَا عَنْهُمْۖ بِهِم مَّا بِهِۦ

And if We delay for them the doom until a reckoned time, they will surely say: What withholdeth it? Verily on the day when it cometh unto them, it cannot be averted from them, and that which they derided will surround them — 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 Hūd begins at vol. 4, p. 193 (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.

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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 25, ¶8 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 196 · the annual Ramaḍān cycle

الرحمة مظهرها الموجودات، والموجودات كلهم تحت العرش عبر بأن الرحمن فوق العرش، لأن مظهر تلك الصفة في العوالم التي تحت العرش والعرش فوق والشرع تحت. الشرع مقلوب العرش. العرش نزل عليه القرآن فنزل إلى الأرض فصار شرعا، فمن تمسك بهذا الشرع ترقى إلى ذلك العرش (ليَبْلَوَكُمْ ) أي خلقهما وما فيهما منافع لكم ومصالح ليختيبركم (أَيْكُمْ أَحْسَنْ عَمَلًا) قال المفسر : أطوع لله. خلق اللّٰه تبارك وتعالى جميع العوالم ليبلو الخلق أيهم أحسن عملا. الإنسان إما أن يكون قصده بلسانه وبقلبه وبعمله هو الآخرة فهذا حسن نيةً وعملا، أو كان قصده بلسانه وبقلبه وبعمله الدنيا فهذا سيء عملا، وإما أن يكون قصده بقلبه هو الدنيا وبلسانه هو الآخرة فهذا هو المنافق، هذا أسوأ عملا، وإما أن يكون قصده بلسانه وبقلبه وبعمله هو وجه اللّٰه فهذا أحسن عملا. حسنٌ عملا، وسيءٌ عملا، وأسوأ عملا، وأحسن عملا. (وَلَسِي فُلْتَ) يا محمد لهم (إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ اِ۬لْمَوْتِ لَيَقُولَنَّ اَ۬لذِينَ كَفَرُوٓاْ إِنْ هَٰذَآ إِلَّا …

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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 and how well attested the attribution is. Loci 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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