Sūrat Al-Infiṭār · 82 : 13

Q 82:13 in the tafsīr of Shaykh Ibrāhīm Niasse

إِنَّ لَفِے

Lo! the righteous verily will be in delight — 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-Infiṭār begins at vol. 10, p. 151 (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.

2
loci in the corpus
2
distinct acts
2 of 2
text available

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 الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 54, ¶92 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 129 · the annual Ramaḍān cycle

وكان إذا سار يجعل ستار أمامه حتى لا ينظر إليه أحد، فقال: ارفعوا الستار وأوقفوا الجيش تعلوا جاء الرجل: يا هارون يا هارون، قال له: أنت تعرفي تناديني باحي؟ انت لخيش من تخاطِب؟ قال: نعم اعرفك جدا. قال: ومن أنا؟ قال: أنت الذي إذا ظُلم أحد في اقصى المغرب وآنت في أقصى المشرق يواخذك اللّٰه به يوم القيامة. فارتعد وقال له: ما ترى من حالنا؟ قال له: انظره في كتاب اللّه وأظنك في الطرف الثاني "إِنَّ الابْرَارَ لَفِى نَعِيمٌ وَإِنَّ الْفَجَّارَ لَه جَحِيم"قال: ما تقول في أعمالنا؟ نحن نعمل الخير كثيرا. قال: "إِنَّمَا يَتَقَبَّل أللَّهُ مِنّ الْمَتَّقِينَ". قال هارون: ما تظن أن قرابتنا لرسول اللّٰه صلى اللّه عليه وسلم تنفعنا؟ قال:

Read in context →

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 35, ¶52 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 167 · the annual Ramaḍān cycle

فتعجب من هذا الذي يناديه باسمه فأوقف الجيش وقال: ارفعوا الستار عن وجهي فرفعوا الحجاب، فقال له: يا هارون، يا هارون، قال له: هل تعرفني؟ قال له: نعم أنا أعرفك، قال: من أنا؟ قال: أنت الذي لو ظلم أحد في المشرق وأنت في المغرب لواخذك اللّٰه به يوم القيامة، فبكى قال له: ما ترى في حالنا؟ قال: أعرضه على كتاب اللّٰه "إِنَّ ألاَبْرَارَ لَفِى نَعِيمٌ وَإنَّ الْفُجَارَ لَفِى جَحِيمِ" وأظنك في الشطر الثاني، قال: وكيف أعمالنا الصالحة التي نقوم بِها؟ قال: "إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ" قال: وقرابتنا برسول اللّٰه صلى اللّٰه عليه وسلم؟ قال:

Read in context →

Lesson 35 is titled by sūra rather than by āya, and its bounds (Q 23:1–Q 24:9) are inferred from where the neighbouring sessions begin, so they are soft at the edges. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

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. Passages 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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