Q 25:15 in the tafsīr of Shaykh Ibrāhīm Niasse

اَذَٰلِكَ اَمْ اِ۬لتِے لَهُمْ

Say: Is that (doom) better or the Garden of Immortality which is promised unto those who ward off (evil)? It will be their reward and journey's end — 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-Furqān begins at vol. 7, p. 18 (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 36, ¶51 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 3 · the annual Ramaḍān cycle

وراودته الجبال الشم من ذهب عن نفسه فأراها أيما شمم جبال تهامة، بينما الرسول صلى اللّٰه عليه وسلم يصلي ليلا إذ تبدلت ذهبا خالصا وتعرضت للنبي صلى اللّٰه عليه وسلم فانصرف عنها ولم يلتفت إليها، ماكنا نعلم أن الذهب بقي ذهبا إلى يومنا هذا حتى استخرج الآن في زمن السعودية، هذه جبال تهامة الآن تحفر والذهب موجود، كنا نظن أنه لما أعرض عنه النبي رجع ولكنه باق هناك مازال. «إِى شَآءَ جَعَلَ لَكَ خَيْراً صِ ذَلِكَ» (جَنَّتٍ تَجْرِى مِ تَحْتِهَا ألاَنْهَرْ وَيَجْعَل لَكَ فُصُورَا) أيضا (بَلْ كَذَّبُواْ بِالسَّاعَةِ القيامة (وَأَعْتَدْنَا لِمَن كَذَّبَ بِالسَّاعَةِ سَعِيراً) نارا مسعرة أي مشتدة (إذَا رَأَتْهُم مِ مَكَالٍ بَعِيدٍ سَمِعُواْ لَهَا تَغَيُّظا غليانا كالغضبان ( وَزَمِيراً) صوتا شديدا ( وَإِذَا أُلْفُوا مِنْهَا مَكَاناً ضَيِّفا بالتشديد بأن يضيق عليهم ومُّفَرَّنِينَ) مصفدين قد قرنت جمعت أيديهم إلى أعناقهم في الأغلال (دَعَوْاْ هُنَالِكَ ثُبُورا) يقولون واثبوراه، واثبوراه يعني هلاكا فيقال لهم …

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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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