وَلَوْ عَلَيْنَا
And if he had invented false sayings concerning Us — 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-Ḥāqqa begins at vol. 10, p. 76 (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.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 52, ¶119 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 52 · the annual Ramaḍān cycle
{وَلَوْ تَفَوَّلَ النبي (عَلَيْنَا بَعْضَ الاَقَاوِيلِ) بأن قال عنا ما لم نقله (لَاخَذْنَا) لنلنا منه عقابا (بِالْيَمِين) بالقوة، هذا أدل دليل على أن حديث الغرانيق إفك وزور . لو تقول النبي على اللّٰه لأخذه بالقوة (ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ) نياط القلب يموت في الحين
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 34, ¶118 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 122 · the annual Ramaḍān cycle
ففرحوا بذلك، ثم أخبره جبريل بما ألقاه الشيطان على لسانه من ذلك فحزن، فسلي بهذه الآية ليطمئن، هذا قول المفسر 1، مشى على حديث الغرانيق، وهو حديث موضوع، ما أتي إلا من طريق الكلبي وهو كذاب معروف بالكذب 2، وهذا مستحيل في حق النبي ملى اللّه عليه وسلم لأن الشيطان إذا أمكنه أن يقرأ على لسان النبي صلى اللّٰه عليه وسلم فلا نومن بالقرآن إذاً يمكن أن هذه الآية التي تقدمت أيضا بقراءة الشيطان، إذا نشك في القرآن، ونشك في النبي صلى اللّٰه عليه وسلم ونشك في الشريعة فيفسد الدين تماما، أعاذنا اللّٰه من صحة هذا الحديث، إنما هو كذب لا أصل له ولا يمكن بحال من الأحوال أن يصدر هذا، لقول اللّه تبارك وتعالى "إِنَّا نَحْرُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ و لَحَٰعِظُونُ" ولقوله "وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الاَقَاوِيلِ لَاخَذْنَا مِنْهُ بِاليَمِيِ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِيرَ" إذا لو قال مثل هذا القول لوقع به هذا، فإذاً هذا الحديث موضوع وليس في الكتب الستة إنما لا يأتي إلا من طريق الكلبي، والكلبي …
Read in context →Lesson 34 is titled by sūra rather than by āya, and its bounds (Q 21:64–Q 22:78) 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.