Sūrat Maryam · 19 : 33

Q 19:33 in the tafsīr of Shaykh Ibrāhīm Niasse

عَلَيَّ

Peace on me the day I was born, and the day I die, and the day I shall be raised alive — 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 Maryam begins at vol. 6, p. 40 (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 32, ¶31 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 40 · the annual Ramaḍān cycle

(وَالسَّلَمُ) من الله ( عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أَبْعَثُ حَيَّآه فيه ما تقدم للسيد يحي، هذه الأيام أخطر أيام لبني آدم، يوم الولادة ربما هلك الإنسان عند ميلاده، ويوم الموت، ويوم القيامة، قال هذا ورجع إلى المهد قبل أن تقبله القوابل. قال تعالى ( ذَلِكَ عِيسَى آَبْنُ مَرْيَمٌ قَوْلُ الْحَقِ) قول ابن مريم قول الحق، القول الذي قاله ابن مريم هو الحق (الذِ فِيهِ يَمْتَرُونَ) يشكون فيه وهم النصارى. النصارى شكوا فيه فجعلوه ابنا لله، واليهود شر منهم، قالوا إن مريم باغية وعيسى ابن حرام (مَا كَانَ لِلهِ أَنْ يَتَّخِذَ مِنْ وَلَدُ سُبْحَنَةٌ إِذَا قَضِىّ أَمْرا أراد أن يحدثه ( بَإِنَّمَا يَفُولُ لَهُو كُن بَيَكُونُ) ومن ذلك خلق عيسى من غير أب (وَأَتَّ اللَّةَ رَبِّى وَرَبُّكُمْ بَاعْبُدُوهُ مما قال لهم ( هَذَا المذكور (صرط) طريق (مُسْتَفِيمٌ) مؤد إلى الجنة بَاخْتَلَفَ الاَحْزَابُ مِنْ بَيْنِهِمْ) أي النصارى في عيسى: أهو ابنٌ لله، أو هو إله معه أو ثالث ثلاثة قَوَيْلٌ شدة عذاب …

Read in context →

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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