Q 2:214 in the tafsīr of Shaykh Ibrāhīm Niasse

اَمْ أَن وَلَمَّا اُ۬لذِينَ مِن حَتَّيٰ وَالذِينَ مَعَهُۥ مَت۪يٰ أَلَآ إِنَّ

Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh — 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-Baqara begins at vol. 1, p. 54 (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 6, ¶18 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 167 · the annual Ramaḍān cycle

الدين (وَمَا إَخْتَلَفَ مِيهِ) الدين (إِلَّ ألذِيرَ أُوتُوهْ) أي الكتاب فأمن بعض وكفر بعض (مِنْ بَعْدِ مَا جَاءَتْهُمْ الْبَيِّنَٰتُ) الحجج الظاهرة على التوحيد (بَغْياَۢ بَيْنَهُمْۖ فَهَدَي اَ۬للَّهُ اُ۬لذِينَ ءَامَنُواْ لِمَا اَ۪خْتَلَفُواْ) أي مما اختلفوا (مِيهِ مِسَ ألْحَقِّ) إلى الحق بِذْنِهِ.) هذه العبارة فيها قلب وتقديم وتأخير إنّما هدى اللّٰه الذين آمنوا من الخلاف إلى الحق ما هداهم من الحق إلى الخلاف بل من الخلاف إلى الحق، اللام في محل من ومن في محل اللام وهذا يقع في كلام العرب، والقرآن نزل عربيا كل ما ينطق به العرب ينطق به القرآن (وَاللَّهُ يَهْدِے مَنْ يَّشَآءُ اِ۪لَيٰ صِرَٰطࣲ مُّسْتَقِيمࣲۖ) طريق الحق، اللّٰه تبارك وتعالى أخذ العهد على ذرية آدم "ألست بربكم قالوا بلى" فكلهم يولد على هذا الإيمان فلهذا ذكر الرسول صلى اللّٰه عليه وسلم (كل مولود يولد على الفطرة فأبواه يهودانه أو ينصرانه أو يمجسانه)[13] ولم يقل يسلمانه الإنسان مولود على الإسلام، إذا كفر إلى النصرانية أو إلى اليهودية …

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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 39, ¶4 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 145 · the annual Ramaḍān cycle

من رق الأغيار ويطهر باطنه فيقوم بأعمال صالحة تقربه إلى اللّٰه تبارك وتعالى وذلك لطف اللّٰه تبارك وتعالى حتى يتحقق بأن ما سوى اللّٰه غير موجود، ويتحقق بمجده ( احَسِبَ النَّاسُ أَنْ يُتْرَكُواْ أَنْ يَقُولُواْ ءَامَنَّا وَهُمْ لا يُفْتَنُونَ) سبب نزولها أن المشركين كانوا يوذونَ المسلمين في بداية أمرهم أشد الإذاية، كل من آمن بالله تسلطوا عليه بأخذ ماله وضربه وتمزيق ملابسه وسبه، وكل أنواع الإذاية، فشكوا إلى النبي صلى اللّٰه عليه وسلم، فقال الرسول صلى اللّٰه عليه وسلم "امْ حَسِبْتُمْرَ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَاتِكُم مَثَلُّ أَلذِينَ خَلَوْاْ مِ قَبْلِكُم" (قد كان من قبلكم يؤخذ الرجل فيحفر له في الأرض فيجعل فيها فيجاء بالمنشار فيوضع على رأسه فيجعل نصفين ويمشط بأمشاط الحديد ما دون لحمه وعظمه فما يصدده

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Lesson 39 is titled by sūra rather than by āya, and its bounds (Q 29:1–Q 31:21) 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.

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