Sūrat Al-Zumar · 39 : 56

Q 39:56 in the tafsīr of Shaykh Ibrāhīm Niasse

أَن عَلَيٰ مَا فِے وَإِن لَمِنَ

Lest any soul should say: Alas, my grief that I was unmindful of Allah, and I was indeed among the scoffers — 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.

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loci in the corpus
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distinct acts
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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 الكريمtafsīr

1383 / 1964 · Arabic · Lesson 43, ¶170 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 105 · the annual Ramaḍān cycle

ألذِيسَ أَسْرَبُوا عَلَى أَنْمِسِهِمْ لا تَفْنَظُواْ صِ رَحْمَةِ اللَّهِ إلَّ اللَّهَ يَعْمِرُ الدُّنُوبَ جَمِيعاً» ونحن أهل اليت نقول إن أرجى آية "وَلَسَوْفَ يُعْطِيكً رَبُّكَ مَتَرْضِىّ" لأن النبي صلى اللّٰه عليه وسلم لا يرضى وأحد من أمته يدخل النار (وَأَنِيبُوٓاْ إِلَيٰ رَبِّكُمْ وَأَسْلِمُواْ) أخلصوا العمل هوله س قَيْلِ أَن يَاتِيَكُمْ أَلْعَذَّابَ ثَمَّ لا تَنصَرُونٌ وَاتَّبِعُوَاْ أَحْسَ مَا أَنْزِلَ إِلَيْكُم صِ رَبِكُم ) القرآن وابِى قَبْلِ أَنْ يَاتِيَكُمُ الْعَذَّابُ بَعْتَةَ وَأَنتُمْ لا تَشْعَرُونَ أَن تَفُولَ) قبل أن تقول (تَفْسَ) نعى (يَٰحَسْرَت۪يٰ عَلَيٰ مَا فَرَّطْتُّ فِے جَنۢبِ اِ۬للَّهِ وَإِن كُنتُ لَمِنَ اَ۬لسَّٰخِرِينَ) جلس النهجي

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

في رياض التفسير للقرآن الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 43, ¶177 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 105 · the annual Ramaḍān cycle

إلا الله والله أكبر ولا حول ولا قوة إلا بالله هو الأول والآخر والظاهر والباطن.. الحديث 1 (وَالذِيَ كَجَرُواْ بِئَايَاتِ اللَّهِ القرآن (أوْلَبِكَ هُمُ الْخَسِرُونَ فُلَ ٱَغَيْرَ أللَّهِ تَامُرُونِيَ أَعْبُدُ أَبْهَا الْجَهِلُونَ تأمروني أن أعبد غير الله؟ (وَلَقَدْ أو حِىَ إِلَيْكَ وَإِلَى ألذِينَ مِن قَبْلِكَ لَيِنَ أشْرَكْتَ) يا محمد فرضا (لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ اَ۬لْخَٰسِرِينَۖ بَلِ اِ۬للَّهَ فَاعْبُدْ وَكُن مِّنَ اَ۬لشَّٰكِرِينَۖ وَمَا قَدَرُواْ اُ۬للَّهَ حَقَّ قَدْرِهِۦ) ما عرفوه حق معرفته (وَالاَرْضُ جَمِيعاً) الأرضون السبع ( فَبْضَتُهُ ) مقبوضة له في ملكه وتصرفه (يَوْمَ اَ۬لْقِيَٰمَةِ وَالسَّمَٰوَٰتُ مَطْوِيَّٰتُۢ)

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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 55, ¶97 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 167 · the annual Ramaḍān cycle

أن النمام مات وجنازته هاهي موضوعة في باب المسجد، فهرول موسى إلى باب المسجد ليعرف من هو فوجد سبعين جنازة لم يعرف أيهم. سِتر اللّٰه الجميل. كذلك هنا «وَلَلآَخِرَةُ خَيْرٌ لَكَ مِن الأَولِى» أي خير لأهل السعادة من أمتك ولكن لو صرح بهذا لافتضح الباقون «وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضِىٌّ» قال: (إذاً لا أرضى وواحد من أمتي في النار) فلهذا يقول العلماء إن أرجى آية في القرآن "قُلْ يَعِبَادِىَ ألذِينَ أَسْرَفُواْ عَلَىْ أَنمُسيهِمْ لا تَقْنَطُواْ صِ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرْ الذُّنُوبَ جَمِيعاً وأهل البيت يقولون إن أرجى آية في القرآن "وَلَسَوْفَ يُعْطِيكَ رَبُّكَ مَتَرْضِىٌّ'1 لأن النبي لا يرضى وأحد من أمته يدخل النار (أَلَمْ يَجِدْكَ يَتِيماً) بفقد أبيك قبل ولادتك ( جَاوِى) بأن ضمك إلى عمك أبي طالب (وَوَجَدَكَ ضَالا عما أنت عليه الآن من الشريعة ( بَهَدِى) هداك إليها (وَوَجَدَكَ عَايلا) فقيرا ( بَأَغْنِى) أغناك بمال خديجة أولا ثم بمال أبي بكر لما ضعف مال خديجة،

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Lesson 55 is titled by sūra rather than by āya, and its bounds (Q 87:1–Q 111:5) 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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