لَهُۥ لَّعَلَّهُۥ أَوْ
And speak unto him a gentle word, that peradventure he may heed or fear — 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 Ṭāhā begins at vol. 6, p. 69 (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 32, ¶121 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 40 · the annual Ramaḍān cycle
( ذِكْرِى إذْهَبَآ إِلَى مِرْعَوْنَ إِنَّهُو طَفِىٰ بادعائه الربوبية ((بَفُولا لَهُو قَوْلًا لَيِّنان لعله يؤثر فيه أو لأنه مربيه (لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْش۪يٰۖ قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَنْ يَّفْرُطَ عَلَيْنَآ)
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 51, ¶121 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 3 · the annual Ramaḍān cycle
وَبِيسَ الْمَصِيرُ) أمر اللّٰه تبارك وتعالى نبيه بالجهاد جهاد الكفار وجهاد المنافقين، وأمه بالغلظ عليهم، وهذا الغلظ عليهم تعليم الحرب فقط، في ميدان الحرب لا يحسن إلا هذا، ولا ينافي أن النبي صلى اللّٰه عليه وسلم يعامل الناس معاملة طيبة. هو نبي الرحمة ورحيم بالناس كلا. هذا خطاب في ميدان القتال الذي لا يحسن فيه لين، ولا تحسن فيه رحمة، لا يحسن فيه إلا الغلظ أمام العدو. سؤال: الرسول صلى اللّٰه عليه وسلم يأمره اللّٰه تبارك وتعالى بالغلظ «وَاغْلُظْ عَلَيْهِمْ» وموسى وهارون يأمرهما باللين "جَفُولاً لَهُو قَوْلًا لَيِّناَ لَعَلَّهُ يَتَذَكَّرَ أَوْ يَخْشِىُ" الجواب أن موسى كان غليظا طبعا فأمر باللين، فإذا أمره اللّه باللين فتكلف اللين يكون معتدلا، والرسول صلى اللّٰه عليه وسلم كان هينا لينا فأمره اللّٰه بالغلظ، إذا تكلف أن يغلظ وهو لين يكون معتدلا وخير الأمور أوساطها، ( ضَرَبَ اللَّهُ مَتَلًا لِيَ كَجَرْوا هذا مثل في القرآن للكافرين (إِمْرَأَتَ نُوحِ اسمها واهلة بالهاء (وَاْرَأَتَ لُومَاه واسمها …
Read in context →Lesson 51 is titled by sūra rather than by āya, and its bounds (Q 62:1–Q 66:12) 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.