Q 39:47 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَوَ اَنَّ لِلذِينَ مَا فِے مَعَهُۥ بِهِۦ مِن لَهُم مِّنَ مَا لَمْ

And though those who do wrong possess all that is in the earth, and therewith as much again, they verily will seek to ransom themselves therewith on the Day of Resurrection from the awful doom; and there will appear unto them, from their Lord, that wherewith they never reckoned — 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-Zumar begins at vol. 8, p. 136 (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.

loci in the corpus

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 43, ¶165 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 105 · the annual Ramaḍān cycle

يوسعه (لِمَنْ يَّشَآءُ وَيَقْدِرُۖ إِنَّ فِے ذَٰلِكَ لَأٓيَٰتࣲ لِّقَوْمࣲ يُومِنُونَۖ قُلْ يَٰعِبَادِيَ اَ۬لذِينَ أَسْرَفُواْ عَلَيٰٓ أَنفُسِهِمْ لَا تَقْنَطُواْ مِن رَّحْمَةِ اِ۬للَّهِۖ إِنَّ اَ۬للَّهَ يَغْفِرُ اُ۬لذُّنُوبَ جَمِيعاًۖ اِنَّهُۥ هُوَ اَ۬لْغَفُورُ اُ۬لرَّحِيمُۖ) سبب نزول هذه الآية أن وحشي قاتل حمزة عم رسول اللّٰه صلى اللّه عليه وسلم يوم أحد أراد الإسلام فكتب إلى النبي صلى اللّٰه عليه وسلم إني أريد الإسلام ويمنعني منه آية في كتاب

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 27, ¶135 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 39 · the annual Ramaḍān cycle

تقول عائشة ما معنى "فَسَوْفَ يُحَاسَبٌ حِسَاباً يَسِيراً" قال ذلك العرض، ولكن من نوقش الحساب يهلك 1. من حاسبه اللّٰه حقيقة الحساب لا ينجو أبدا، ومن أراد اللّٰه به خيرا يجعل له العرض فقط يذكره بأفعاله ثم يعفو عنه (وَمَأْو۪يٰهُمْ جَهَنَّمُۖ وَبِيسَ اَ۬لْمِهَادُۖ ) ضرب منِّ الحق والباطل، كلما ظهر حق قارنه كذب يشاكله، والباطل يعلو في بداية الأمر كما أن المطر إذا نزل وامتلأ الوادي من الماء تجد الزبد يعلو الماء، والزبد الذي ليس فيه فائدة هو الذي يعلو الماء ويغطيه حتى لا ترى وجه الماء ولكن بعد زمن يسير يذهب الزبد جفاء ويبقى الماء الذي ينفع الناس، كذلك في الذهب والفضة عندما يذاب بالنار يكون فوقه زبد ولكن الزبد سيذهب عاجلا والذي ينفع هو الذي يبقى، كذلك الحق والباطل، الباطل يعلو أولاً، للباطل جولة ثم يضمحل 2 وللحق صولة إذا جاء الحق بصولته زهق الباطل

Read in context →

Lesson 27 runs Q 12:53–Q 13:18. 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.

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.

Go to1–75