Sūrat Al-Baqara · 2 : 20

لَهُم فِيهِۖ وَإِذَآ عَلَيْهِمْ وَلَوْ إِنَّ عَلَيٰ

The lightning almost snatcheth away their sight from them. As often as it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If Allah willed, He could destroy their hearing and their sight. Lo! Allah is able to do all things — Pickthall

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.

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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● verified

1383 / 1964 · Arabic · Lesson 2, ¶15 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 59 · the annual Ramaḍān cycle

ضوئه ( وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا) وقفوا، تمثيل لإزعاج ما في القرآن من الحجج قلوبهم وتصديقهم لما سمعوا فيه مما يحبون ووقوفهم عما يكرهون، هذا مثال المنافقين. المنافق كافر ولكن لما رأى النبي صلى اللّٰه عليه وسلم صاحب سيف من خالفه قتله ونهب ماله أتى وأقر بالشهادتين: لا إله إلا اللّه محمد رسول الله، وليس بمصدق بقلبه ويصلي مع المسلمين ويتصدق، عصم نفسه بهذا وعصم أمواله ما دام حيا ولكن الموت آت فإذا مات دخل في عذاب أشد مما كان يخاف. (وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ) بمعنى أسماعهم (وَأَبْصِرِهِمٌ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ) على كل شيء شاءه (فَدِيرَ) ومنه إذهاب ما ذكر.

Read in context →

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 and how well attested the attribution is. Loci that are known but not yet available are listed rather than hidden.

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