Sūrat Al-Anbiyāʾ · 21 : 102

Q 21:102 in the tafsīr of Shaykh Ibrāhīm Niasse

لَا وَهُمْ فِے مَا

They will not hear the slightest sound thereof, while they abide in that which their souls desire — 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-Anbiyāʾ begins at vol. 6, p. 107 (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 34, ¶52 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 122 · the annual Ramaḍān cycle

ومن تعبدون من دون اللّٰه حصب جهنم، وهم يعلمون هذا لأنَّهم فصحاء بلغاء ولكنهم قالوا هذا جدلا فقط وتعنتا، ولكن هذا لا يدخل هؤلاء النار، مبعدون عن النار ولاَ بَسْمَعُونَ حَسِيسَهَا) صوتها (وَهُمْ فِے مَا اَ۪شْتَهَتَ اَنفُسُهُمْ خَٰلِدُونَۖ) من النعيم (لَا يَحْزُنُهُمُ اُ۬لْفَزَعُ اُ۬لَاكْبَرُۖ) الفزع الأكبر لا يحملهم على الفزع، هو يوم طلب إخراج بعث النار من آدم عليه الصلاة والسلام كما سيأتي في أول (وَتَتَلَفَيْهُم) تستقبلهم ( المَلَّبِكَةُ عند خروجهم من القبور (هَٰذَا يَوْمُكُمُ اُ۬لذِے كُنتُمْ تُوعَدُونَۖ) في الدنيا (يَوْمَ نَطْوِى السَّمَاءَ اذكر يوم نطوي السماء (كَطَيِ السِّجِلِ لِلْكِتَبُ) اسم ملك يكتب أعمال بني آدم وعند موت الإنسان يطوي سجله أي كتابه (كَمَا بَدَأْنَا أَوَّلَ خَلْقِ) عن عدم نُعِيدُهُ بعد إعدامه (وَعْدا عَلَيْنَآ حقا، هذا وعد صادق (إِنَّا كُنَّا بَعِلِينَ) « وَعْداً عَلَيْنَا إِنَّا كُنَّا فَعِلِينٌ» ما وعدنا (وَلَقَدْ كَتَبْنَا فِے اِ۬لزَّبُورِ) بمعنى الكتاب أي كتب …

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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