وَلَوْلَا عَلَيْكَ مِّنْهُمُۥٓ أَنْ وَمَا إِلَّآ وَمَا مِن عَلَيْكَ مَا لَمْ عَلَيْكَ
But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite — 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-Nisāʾ begins at vol. 2, p. 146 (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 12, ¶41 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 198 · the annual Ramaḍān cycle
تحمل (بُهْتَنان برميه (وَإِثْماࣰ مُّبِيناࣰۖ وَلَوْلَا فَضْلُ اُ۬للَّهِ عَلَيْكَ) يا محمد ( وَرَحْمَتْهُ ) بالعصمة ( لَهَمَّت أضمرت (طَائِمَةٌ مِنْهُم من قوم طعمة ( أَنْ يُضِلُّوتٌ)) عن القضاء بالحق
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 3, ¶15 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 72 · the annual Ramaḍān cycle
واسطة: "عَلَّمَ ءَادَمَ الأَسْمَاءَ كُلَّهَا" فنال بذلك الخلافة وسجود الملائكة له، وقال تعالى إنه علّم الخضر علم الفراسة "وَعَلَّمْنَٰهُ مِن لَدْنَا عِلْماً) فنال بذلكِ تلميذا مثل موسى ويوشع، وعلم يوسف تأويل الأحلام "رَبِّ قَدَ اتَيْتَنِي مِنَ اَلْمُلْكِ وَعَلَّمْتَنِىِ مِنْ تَاوِيلِ الأَحَادِيثِ) فنال زليخا والمملكة، وعلم داود صنعة لبوس "وَعَلَّمْنَٰهُ صَنْعَةَ لَبُوسٍ" فوجد الرئاسة والملك، وعلم سليمان منطق الطير "عُلِمْنَا مَنطِقَ الطَّيْرِ" والمعلم الله، فوجد المملكة ووجد بلقيس والعرش، وعلَّم عيسى الكتاب والحكمة والتوراة والإنجيل "وَيُعَلِّمُهُ الْكِتَبَ وَالْحِكْمَةَ وَالتَّوْرِيةَ وَالْإِنجِيلَ" فنال بذلك الرفع إلى السماء والمشاركة مع الملائكة، وعلم محمدا صلى اللّٰه عليه وسلم الشريعة "وَعَلَّمَكَ مَا لَمْ تَكْنْ تَعْلَمْ" فنال بعلمه الشفاعة.
Read in context →Lesson 3 runs Q 2:26–Q 2:59. 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.
1383 / 1964 · Arabic · Lesson 31, ¶79 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 3 · the annual Ramaḍān cycle
وموسى وهارون أصفياء اللّه بقيا في هذا العذاب لما كان في صحبتهما أعداء اللّٰه تبارك وتعالى، ذاقا من العذاب على جلالة قدرهما، وأما أعداء اللّٰه فبصحبة موسى استسقوا فسقاهم الله، استطعموا فأطعمهم اللّٰه طعاما ينزل من السماء، طلبوا اللباس فحفظ اللّٰه لباسهم لا يتسخ ولا يبلى أبدا، وطلبوا الضوء فضرب اللّٰه أعمدة من نور في تيههم، كل ما وجدوا من النعم ببركة صحبة موسى، وكل ما ذاق موسى من العذاب فبشؤم صحبة هؤلاء الكفار. الخير كله في الصحبة والشر كله في الصحبة «قَالَ فَإِنِ اِ۪تَّبَعْتَنِے فَلَا تَسْـَٔلَنِّے عَن شَےْءٍ حَتَّيٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْراࣰۖ» ((بَانطَلَفَا) يمشيان على ساحل البحر وحَتَّىّ إِذَا رَكِبَا فِي السَّعِينَةِ) أتيا أهل السفينة وليس عندهما كراء ولكنهم عرفوا الخضر فأركبوهما مجانا فلما توسطوا البحر خَرَفَهَا، قام الخضر وأخذ فأسا وقلع لوحا من ألواح السفينة اللوح الذي يلي الماء قلعه الخضر وألقاه، بقيت السفينة محفوظة لم يدخل فيها الماء ولكن هذا الفعل يخالف الشريعة وموسى حامل …
Read in context →Lesson 31 is titled by sūra rather than by āya, and its bounds (Q 18:1–Q 18:110) 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.