وَكَذَٰلِكَ إِذَآ وَهِيَ اِنَّ
Even thus is the grasp of thy Lord when He graspeth the townships while they are doing wrong. Lo! His grasp is painful, very strong — 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 Hūd begins at vol. 4, p. 193 (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 26, ¶25 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 3 · the annual Ramaḍān cycle
شَيْءٍ لَمَّا جَآءَ امْرُ رَبِّكَ} عذابه (وَمَا زَادُوهُمْ) بعبادتهم (غَيْرَ تَتْبِيبْ) تخسير (وَكَذَلِكَ) مثل ذلك الأخذ (أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرىٰ) أريد أهلها (وَهِيَ ظَالِمَةً)
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 9, ¶97 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle
والظلمة يمهلون ولا يهملون، اللّٰه يمهل ولا يهمل، فلا تجد ظالما إلا ويبتلى بظالم آخر فيُهلك اللّٰه الجميع "وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ ٱلْقَرِىٰ وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ) (إن اللّه عهل الظالم أو يملي للظالم حتى إذا أخذه لم يفلته) هَدَا) القرآن (بَيَانٌ لِلنَّاسِ) كلهم (وَهْدى) من الضلال (وَمَوْعِظَةٌ لِلْمُتَّقِينَ) منهم (وَلا تَهِنُوا) تضعفوا عن قتال الكفار
Read in context →Lesson 9 runs Q 3:92–Q 3:175. 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.
1383 / 1964 · Arabic · Lesson 9, ¶98 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle
هزَلا تخرتوا) على ما أصابكم باحد (وَأَنَمَ الأَغْلَوْنَ) بالغلية عليهم وؤاك تنشم
Read in context →Lesson 9 runs Q 3:92–Q 3:175. 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.
1383 / 1964 · Arabic · Lesson 9, ¶103 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle
(4686) وفي صحيح مسلم: كتاب البر والصلة والآداب/ تحريم الظلم (4680).
Read in context →Lesson 9 runs Q 3:92–Q 3:175. 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.
1383 / 1964 · Arabic · Lesson 20, ¶27 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 3 · the annual Ramaḍān cycle
في أقل من طرفة العين، فإذا كان يمهله ويسبغ عليه نعمه وهو يظلمه - نشاهد الظلم من العبد ونشاهد نعم اللّٰه عليه - نتخلق بالحلم، ولكن هذا الإمهال ليس الإهمال (إن المى ليملي للظالم حتى إذا أخذه لم يفلته) [1] "وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرِىٰ وَهِىَ ظَالِمَةً للَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ " "إِنَّ كَيْدِ مَتِينُ شديد لا يطاق. ومن الاستدراج أن يكون العبد منتشر الصيت ولا يخاف من المكر في ذلك (أوَلَمْ يَتَمَكِّرُوا فيعلموا (مَا بِصَحِيهِ )
Read in context →Lesson 20 runs Q 7:171–Q 8:40. 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.
1383 / 1964 · Arabic · Lesson 36, ¶16 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 3 · the annual Ramaḍān cycle
"وَكَذَالِكَ أَخْذٌ رَبِّكَ إِذَا أَخَذَ الْقْرِىٰ وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ و أَلِيمٌ شَدِيدٌ" (إن اللّٰه ليملي للظالم حتى إذا أخذه لم يفلته) (يَأَيُّهَا ألذِينَ ءَامَنُوا سبب نزول هذه الآية أن الناس كانوا في بداية الإسلام يدخل بعضهم بيوت بعض في أي وقت شاء، وليس عندهم في ذلك الوقت يسر، ليس عندهم أبواب ولا ستار ولا شيء، فربما يدخل الولد على والديه ويرى ما لا يحب أن يرى، فأنزل اللّه هذه الآية «يَأَيِّهَا ألذِيسَ ءامَنُوا» (لِيَسْتَٰذِنكُمُ اُ۬لذِينَ مَلَكَتَ اَيْمَٰنُكُمْ) من العبيد والإماء لا يدخلون عليكم إلا بالاسئذان (وَالذِينَ لَمْ يَبْلَغُواْ الْحَلْمَ مِنكُمْ ) كذلك الأولاد الصغار الأحرار إذا عرفوا أمر النساء لا يدخلون إلا بإذن (ثَلَتَ مَرَّتِ) في ثلاثة أوقات، هذه الثلاثة الأوقات لابد فيها من الاستئذان قبل الدخول (.صِ قَبْلِ صَلَوَةِ الْعَجْرِ) في الليل، لأن الليل وقت المبيت ووقت الإيواء إلى الأهالي (وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ اَ۬لظَّهِيرَةِ) كذلك وقت القيلولة، وقت …
Read in context →Lesson 36 is titled by sūra rather than by āya, and its bounds (Q 24:10–Q 25:77) 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.