Q 83:16 in the tafsīr of Shaykh Ibrāhīm Niasse

ثُمَّ إِنَّهُمْ

Then lo! they verily will burn in hell — 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-Muṭaffifīn begins at vol. 10, p. 154 (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.

loci in the corpus

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 الكريمtafsīr

1383 / 1964 · Arabic · Lesson 54, ¶106 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 129 · the annual Ramaḍān cycle

فلا يرونه (ثُمَّ إِنَّهُمْ لَصَالُواْ الْجَحِيم) لداخلوا النار المحرقة، الران والرين يقول الرسول صلى اللّه عليه وسلم: إذا أذنب عبد نكت الملك نكتة سوداء في قلبه، فإذا تاب واستغفر اللّٰه محيت وإن زاد ذنبا آخر نكتت نكتة سوداء جنب تلك النكتة، وإن عصى مرة أخرى كذلك فإذا استمر على المعاصي حتى استولت النكت على القلب صارت غطاء يغطي القلب بأجمعه. هذا هو الرين فلا ينفعه وعظ ولا ذكر ولا أي شيء، هذا هو الرين نعوذ

Read in context →

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 21, ¶25 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 44 · the annual Ramaḍān cycle

لَمَحْجُوبُونْ ثُمَّ إِنَّهُمْ لَصَالُواْ الْجَحِيمٌ" من ذاق الحجاب لا بد أن يذوق العذاب (وَأَنَّ اَ۬للَّهَ سَمِيعٌ عَلِيمࣱۖ كَدَأْبِ ءَالِ فِرْعَوْنَۖ وَالذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِـَٔايَٰتِ رَبِّهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْۖ وأَغْرَقْنَآ ءَالَ فِرْعَوْنَۖ) قومه (وَكُلٌّ) من الأمم المكذبة (كَانُواْ ظَلِمِينَ) وضعوا الشيء في غير محله. نزل في قريطة. بنو قريطة وبنو النضير اليهود سكنوا المدينة مدة ينتظرون خروج النبي صلى اللّٰه عليه وسلم حتى جاء النبي صلى اللّٰه عليه وسلم فتعاهدوا معه ولم يدخلوا في الإسلام خوفا على رئاستهم وطمعا في ما يجدون من أتباعهم، فعاهدوا النبي صلى اللّٰه عليه وسلم أنهم لا يحاربونه ولا يحاربهم، ويعينونه على كل نوبة من نوائب الدهر، فلما أتت غزوة بدر أكدوا العهد وقالوا هذا هو النبي الذي ذكر في التوراة فلما أتت غزوة أحد شكّوا في النبي صلى اللّٰه عليه وسلم وذهبوا وتصالحوا مع قريش وباقي الكفار، ونقضوا عهد الرسول صلى اللّٰه عليه وسلم، فجاءت جيوش قريش …

Read in context →

Lesson 21 runs Q 8:41–Q 9:33. 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.

Go to1–36