Sūrat Al-Anbiyāʾ · 21 : 98

Q 21:98 in the tafsīr of Shaykh Ibrāhīm Niasse

إِنَّكُمْ وَمَا مِن جَهَنَّمَ أَنتُمْ لَهَا

Lo! ye (idolaters) and that which ye worship beside Allah are fuel of hell. Thereunto ye will come — 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-Anbiyāʾ begins at vol. 6, p. 107 (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 34, ¶52 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 122 · the annual Ramaḍān cycle

ومن تعبدون من دون اللّٰه حصب جهنم، وهم يعلمون هذا لأنَّهم فصحاء بلغاء ولكنهم قالوا هذا جدلا فقط وتعنتا، ولكن هذا لا يدخل هؤلاء النار، مبعدون عن النار ولاَ بَسْمَعُونَ حَسِيسَهَا) صوتها (وَهُمْ فِے مَا اَ۪شْتَهَتَ اَنفُسُهُمْ خَٰلِدُونَۖ) من النعيم (لَا يَحْزُنُهُمُ اُ۬لْفَزَعُ اُ۬لَاكْبَرُۖ) الفزع الأكبر لا يحملهم على الفزع، هو يوم طلب إخراج بعث النار من آدم عليه الصلاة والسلام كما سيأتي في أول (وَتَتَلَفَيْهُم) تستقبلهم ( المَلَّبِكَةُ عند خروجهم من القبور (هَٰذَا يَوْمُكُمُ اُ۬لذِے كُنتُمْ تُوعَدُونَۖ) في الدنيا (يَوْمَ نَطْوِى السَّمَاءَ اذكر يوم نطوي السماء (كَطَيِ السِّجِلِ لِلْكِتَبُ) اسم ملك يكتب أعمال بني آدم وعند موت الإنسان يطوي سجله أي كتابه (كَمَا بَدَأْنَا أَوَّلَ خَلْقِ) عن عدم نُعِيدُهُ بعد إعدامه (وَعْدا عَلَيْنَآ حقا، هذا وعد صادق (إِنَّا كُنَّا بَعِلِينَ) « وَعْداً عَلَيْنَا إِنَّا كُنَّا فَعِلِينٌ» ما وعدنا (وَلَقَدْ كَتَبْنَا فِے اِ۬لزَّبُورِ) بمعنى الكتاب أي كتب …

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 45, ¶121 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 203 · the annual Ramaḍān cycle

قالوه خصومة بالباطل فقط، وإلا فقد علموا أن "مَا" تطلق على غير العاقل و"من" تطلق على العقلاء، لو أراد اللّٰه عيسى وعزيرا والملائكة لقال إنكم ومن تعبدون من دون اللّٰه حصب جهنم (بَلْ هُمْ قَوْمٌ خَصِمُونَ) شديدوا الخصومة (إِنْ هُوَ إِلَّا عَبْدٌ اَنْعَمْنَا عَلَيْهِ)

Read in context →

Lesson 45 is titled by sūra rather than by āya, and its bounds (Q 41:47–Q 44:19) 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.

1–112