إِنْ فَقَدْ وَتِلْكَ اُ۬لذِينَ مِنكُمْ لَا
If ye have received a blow, the (disbelieving) people have received a blow the like thereof. These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-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 Āl ʿImrān begins at vol. 2, p. 34 (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 9, ¶99 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle
مُومِنِينَ) حقا، إذا كان الإيمان حقا عندنا فنحن الأعلون دائما هذا وعد من اللّٰه تبارك وتعالى وفّاه مَن قبلَنا لما صدقوا في إمانِهم نصرهم اللّٰه وجعلهم فوق الجميع (إِن يَمْسَسْكُمْ قرح) جرح (جَفَدْ مَسَّ ألْقَوْمَ الكفار فَرْح جرح (مِقْلُهُ) ببدر . كيف تتألمون أيها
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 39, ¶18 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 145 · the annual Ramaḍān cycle
(وَلَيَعْلَمََّ اللَّهُ ألذِينَ ءَامَنُوا) بقلوبهم (وَلَيَعْلَمَنَّ الْمُنَٰعِفِينَ) يعلم اللّٰه المؤمنين حقا علم وجود، علم الله متعلق بالمعدوم والموجود. إذا كان الشيء معدوما فهو في علم الله، وعلمه الشيء وهو في العدم غير علمه الشيء وهو موجود. فهو علِم حقيقةَ الصادقين والمنافقين من الأزل إلى الأبد، ولكن إذا ابتلى وأظهر الصدق فظهر الصدق موجودا علمه الحق موجودا أي علم ظهور للناس، علم إيجاد حتى يظهر للناس أن هذا صادق وهذا منافق
Read in context →Lesson 39 is titled by sūra rather than by āya, and its bounds (Q 29:1–Q 31:21) 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.
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.