Q 6:11 across the corpus — Shaykh Ibrāhīm Niasse

Q 6:11 in the tafsīr of Shaykh Ibrāhīm Niasse

فِے ثُمَّ

Say (unto the disbelievers): Travel in the land, and see the nature of the consequence for the rejecters — 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-Anʿām begins at vol. 3, p. 112 (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.

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 15, ¶133 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 84 · the annual Ramaḍān cycle

يؤمنون به (وَإِنْ يُّهْلِكُونَ إِلَّآ أَنفُسَهُمْ) لأن ضرره عليهم قووَمَا يَشْعَرُونَ بذلك وَيُوِا تَرِى يا محمد ( إِذْ وُفِعُوا عرضوا (عَلَى ألنَّارِ فَقَالُواْ يَلَيْتَنَا نُرَدُّ إلى الدنيا وَلا نُكَذِّبُ يِئَاِتِ رَبّنَا وَنَكُونُ مِنَ الْمَومِنِينَ) لو رأيت هذا لرأيت أمرا عظيما بَل) للإضرار (بَدَا ظهر (لَهُم مَّا كَانُواْ يُخْفُونَ مِن قَبْلُۖ) يكتمون بقولهم «وَاللَّهِ رَبِّنَا مَا ضُا مُشْرِكِينَ» (وَلَوْ رَدُّوا) إلى الدنيا فرضا (لَعَادُواْ لِمَا نُهُوا عَنْهَ) من الشرك (وَانَّهُ لَكَذِبُونَ . هذه الآية هي أدل دليل على أن الآية لا تحمل على الإيمان. أكبر آية هي يوم القيامة، ولما رأوا يوم القيامة وما فيه، قال اللّٰه تبارك وتعالى إهم لو ردوا إلى الدنيا لعادوا إلى الكفر أيضا (وَفَالوَا) منكرو البعث (إِنْ هِيَ إِلاَّ حَيَاتُنَا ألدُّنْيِا وَمَا نَحْنُ بِمَبْعُوثِينٌ وَلَوْ تَرِىّ إِذْوَفِعُواْ عَلَىٰ رَبِّهِمْ) لرأيت أمرا عظيما قَالَ) لهم على لسان الملائكة (أَلَيْسَ هَذَام البعث …

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.