Q 38:8 in the tafsīr of Shaykh Ibrāhīm Niasse

عَلَيْهِ مِنۢ بَلْ هُمْ فِے مِّن بَل لَّمَّا

Hath the reminder been unto him (alone) among us? Nay, but they are in doubt concerning My reminder; nay but they have not yet tasted My doom — 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 Ṣād begins at vol. 8, p. 113 (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 43, ¶48 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 105 · the annual Ramaḍān cycle

اذَا خيّلُ» (اَ۟نزِلَ عَلَيْهِ اِ۬لذِّكْرُ مِنۢ بَيْنِنَاۖ) هذا أبو جهل يقول كيف يكون محمد نبيا ولا أكون أنا نبيا؟ نحن بيتانا كفرسي رهان منذ زمن لا يكون فيكم شيء من السيادة إلا وفينا مثله، واليوم قام واحد من بني هاشم يقول إنه نبي فقط ونحن ليس لنا نبي هذا ما يمكن [2] ابْل هُمْ فِي شَكِّ ص ذِكْرِ وحبي بَل لَمَّا يَذْوفُواْ عَذَّابٌ) الحقيقة أن العذاب ما نزل فيهم بعد، ولو ذاقوه لصدقوا النبي صلى اللّٰه عليه وسلم (أَمْ عِندَهُمْ خَزَآئِنُ رَحْمَةِ رَبِّكَ اَ۬لْعَزِيزِ اِ۬لْوَهَّابِۖ) أم خزائن اللّٰه بيدهم الآن حتى يقسموا النبوة كيف شاءوا، إن كان محمد نبيا لابد أن يكون نبي آخر في بيت آل مخزوم؟ (أَمْ لَهُم مُّلْكُ اُ۬لسَّمَٰوَٰتِ وَالَارْضِ وَمَا بَيْنَهُمَاۖ فَلْيَرْتَقُواْ فِے اِ۬لَاسْبَٰبِۖ) الموصلة إلى السماء إن كان أبو جهل يقول هذا فليأخذ سلما ويصعد إلى السماء ويأخذ الوحي، إذا جاء بوحيه فليقسمه كيف شاء، إن لم يمكن هذا[1]

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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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