Sūrat ʿAbasa · 80 : 22

Q 80:22 in the tafsīr of Shaykh Ibrāhīm Niasse

ثُمَّ إِذَا

Then, when He will, He bringeth him again to life — 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 ʿAbasa begins at vol. 10, p. 143 (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 54, ¶61 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 129 · the annual Ramaḍān cycle

الإنسان أمس كان نطفة، وهذه النطفة الذي قدر أن يحيبها إنسانا يعجز أن يبعثها بعدما كانت ترابا؟ أربعين ليلة نطفة، أربعين ليلة علقة، أربعين ليلة مضغة ثم نفخ فيه الروح ثم صار جنينا ثم خرج صبيا حتى صار شابا قويا جلدا يعارض ربه ويخاصمه وثُمَّ) يسر (السَّبِيلَ) لخروجه من بطن أمه ويَسَّرَهُد) وهو اللّٰه تبارك وتعالى هو الذي يسر للولد طريق الخروج من بطن أمه ولو شاء لمات هنالك أو ماتت أمه، وهذا كثيرا ما يقع (ثُمَّ أَمَاتَهُ بَأَفْبَرَة ) خلقه من نطفة وصوره في الأرحام وفتح له طريقا حتى خرج من بطن أمه واتصل بالدنيا وبعد ذلك أماته فأقبره. وهذا مصير العبد لا يتركه الرب حتى يميته فيقبره، كل ما فعل الإنسان فالرب له بالمرصاد، ولكن الإنسان يعلم أنه ينتظر به هذا فقط آخره «ثُمَّ أَمَاتَهُ جَأَفْبَرَةٌ (ثُمَّ إِذَا شَاءَ انشَرَة ) الذي أوجده حيا وأمهله ما شاء من الزمن وأماته وأقبره متى أراد أن يبعثه يبعثه لا محالة (كَلاَّ) حقا (لَمَّا يَفْضِ) لم يفعل (مَا أَمَرَةٌ ) به ربه حقا أن الإنسان ما امتثل أمر ربه، كل …

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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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