Q 2:95 in the tafsīr of Shaykh Ibrāhīm Niasse

وَلَنْ بِمَا

But they will never long for it, because of that which their own hands have sent before them. Allah is aware of evil-doers — 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

act

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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

1383 / 1964 · Arabic · Lesson 4, ¶53 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 96 · the annual Ramaḍān cycle

كما زعمتم ( تَتَنَّوْ أَلْمَوْتَ إِن كَنتُمْ صَدِقِينَ)) قالوا إنهم أبناء اللّٰه وأحباؤه والجنة مخصوصة لهم، ثمنوا الموت إذاً ولن يتمنوا الموت (وَلَنْ يَتَمَنَّوْهُ أَبَداً بِمَا قَدْمَتَ أَيْدِيهِمْ) من كفرهم بالنبي (وَاللَّهُ عَلِيمْ بِالظَّلِمِينَ)) الكافرين (وَلَتَجِدَنَّهَمَ) واللَّه لتجدنهم {أَحْرَصَ ألقَابِ

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Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīrunbracketed quotation

1383 / 1964 · Arabic · Lesson 4, ¶55 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 96 · the annual Ramaḍān cycle

أي أحدهم (بِمُزَحْزِحِهِ،) مبعده (مِنَ اَ۬لْعَذَابِ أَنْ يُّعَمَّرَۖ) وهذا التعمير لا يبعده من النار (وَاللَّهُ بَصِيرُۢ بِمَا يَعْمَلُونَۖ قُلْ مَن كَانَ عَدُوّاࣰ لِّـجِبْرِيلَ) سبب نزول هذه الآية أن عبد اللّٰه بن صوريا ركب إلى النبي صلى اللّٰه عليه وسلم وهو كان رئيس قومه في اليهودية فأتى النبي صلى اللّه عليه وسلم وسأله أسئلة قال له: أسألك أسئلة إذا أجبتني عنها أومن بك، كيف نومك؟ قال الرسول صلى اللّٰه عليه وسلم تنام عيناي ولا ينام قلبي، قال صدقت هكذا قرأنا في التوراة، قال له: لِم يكون الولد تارة يشبه آباءه وأعمامه ليس فيه أدنى شبه بأمهاته وأخواله؟ قال له الرسول صلى اللّٰه عليه وسلم أيهما علا ماؤه يكون الشبه له، إذا وقع الجماع الذي أنزل أولا يخلق بمائه باطن الولد والذي علا ماؤه يخلق بمائه ظاهر الولد، فيصير الشبه للذي علا ماؤه، قال له صدقت، قال له: أخبرني عما حرم إسرائيل على نفسه، قال له الرسول صلى اللّٰه عليه وسلم: لحوم الإبل وألبانها وذلك أنه مرض مرضا شديدا فنذر إن شفاه اللّٰه من ذلك …

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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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