Sūrat Fuṣṣilat · 41 : 51

Q 41:51 in the tafsīr of Shaykh Ibrāhīm Niasse

وَإِذَآ عَلَي وَإِذَا فَذُو

When We show favour unto man, he withdraweth and turneth aside, but when ill toucheth him then he aboundeth in prayer — 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 Fuṣṣilat begins at vol. 8, p. 185 (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 45, ¶1 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 203 · the annual Ramaḍān cycle

(إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةٌ) متى تكون، لا يعلمها إلا اللّٰه تبارك وتعالى، هذا علم يرد إلى اللّٰه (وَمَا تَخْرُجُ مِن ثَمَرَٰتࣲ مِّنَ اَكْمَامِهَا) أي أوعيتها (وَمَا تَحْمِلُ مِن انثى وَلَاَ تَضَعُ إِلاَّا بِعِلْمِهُ) اللّٰه تبارك وتعالى مطلع على جميع الأشياء (وَيَوْمَ يُنَادِيهِمْو أَيْ شُرَكَاءِ فَالْوَاْ ءَاذَنِّكَ أعلمناك الآن مَا مِنَّا مِن شَهِيدٌ) ما منا شاهد يشهد بأن لك شريكا رجعوا عن دينهم (وَضَلَّ عَنْهُم مَا كَانُواْ يَدْعُونَ) أي يعبدون ص قَبْلُ) في الدنيا من الأصنام (وَظَنُّوا أيقنوا (مَا لَهُم صِ مَحِيص) مهرب من العذاب (لَّا يَسْـَٔمُ اُ۬لِانسَٰنُ مِن دُعَآءِ اِ۬لْخَيْرِۖ) الإنسان لا يسأم من دعاء الخير، لا يزال يسأل ربه المال والصحة وغيرهما (وَإِن مَسَّهُ ألشَّرُ) الفقر والشدة (جَيَثُوسٌ قَنُوطٌ)) قنوط من رحمة اللّٰه وهذا وما بعده في الكافرين (وَلَيِنَ اذَقْنَٰهُ) آتيناه (رَحْمَةَ) غنى وصحة مِنَّا مِنْ بَعْدِ ضَرَّاءً) شدة وبلاء (مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي) …

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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