وَلَن عَنكَ وَلَا حَتَّيٰ اِنَّ هُوَ وَلَئِنِ اَ۬لذِے مِنَ مَا لَكَ مِنَ مِنْ وَلَا
And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper — 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.
Each mark is one work in which Shaykh Ibrāhīm engages this verse, placed by date of composition. Hollow marks are loci we know of but cannot yet show.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 5, ¶31 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 120 · the annual Ramaḍān cycle
من لم يجب إليه بالنار (وَلَا تَسْئَلْ عَنَ اصْحَبِ الْجَحِيم) أهل النار الكفار ما لهم لم يؤمنوا إنما عليك البلاغ فقط (وَلَن تَرْضِىٰ عَنكَ الْيَهُودُ وَلَاَ النَّصَرِى حَتَّىٰ تَتَّبِعَ مِلَّتَهَمْ)
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
Shaʿbān 1375 / March–April 1956 · Arabic · al-Ḥikam al-quṭbiyya (ed. AK), p. 3 · held at students’ request
Not yet ingested. Three degrees of hidāya: ʿāmma (aʿṭā kulla shayʾin khalqahu thumma hadā), khāṣṣa (yahdīhim rabbuhum bi-īmānihim), khāṣṣat al-khāṣṣa (qul inna hudā llāhi huwa l-hudā; wa-wajadaka ḍāllan fa-hadā).
1383 / 1964 · Arabic · Lesson 9, ¶71 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle
•(7198)
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.
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.