وَلَوْ عَلَيْهِم مَّا
Had we appointed him (Our messenger) an angel, We assuredly had made him (as) a man (that he might speak to men); and (thus) obscured for them (the truth) they (now) obscure — 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-Anʿām begins at vol. 3, p. 112 (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 15, ¶121 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 84 · the annual Ramaḍān cycle
كما اقترحوا فلم يؤمنوا (لَقُضِىَ الامْرُ) بهلاكهم (ثُمَّ لا يُنظَرُونُ) لو جاء الملك لهلكوا ( وَلَوْ جَعَلْنَٰهُ مَلَكاً لَجَعَلْنَٰهُ رَجْلًا ) هذا سر كبير، وهذا الملك الذي طلبوا لو أتى لصار رجلا ينظرونه، لابد أن يأتي على صورة رجل ليتمكنوا من رؤيته إذا لم يعلموا هل الرجل
Read in context →Here the verse warrants a claim argued from other authorities. It is not the object of commentary.
1383 / 1964 · Arabic · Lesson 30, ¶207 · numbered by Ḥafṣ · lesson opens at vol. 5, p. 144 · the annual Ramaḍān cycle
الذي هو الحضرة التي ليس فيها اسم كانت خمسة، خمسة أسماء لكل ظاهر وباطن، عشرة هذا؟ وبالنسبة إلى حضرة جمع الجمع أحد عشر وإذا تجلت في الحقائق الثلاث خرجت ثلاثا وثلاثين، فلهذا ورد: (تسبحون اللّه دبر كل صلاة ثلاثا وثلاثين، ولحمدون اللّٰه دبر كل صلاة ثلاثا وثلاثين، وتكبرون اللّٰه دبر كل صلاة ثلاثا وثلاثين) \! ثلاث وثلاثون هذه تجلت في الحضرات الثلاث: حضرة السمع والبصر والكلام فخرجت تسعة وتسعون، لله تسعة وتسعون اسما، مائة إلا واحدا من أحصاها دخل الجنة. وبالنسبة إلى حضرة جمع الجمع مائة، فإذا نظرنا بالنسبة إلى ظاهرها وباطنها وتجلت في الحضرات الخمس تكون ألفا وبالنظر إلى حضرة جمع الجمع تكون ألفا وواحدا، فهي هكذا، (وَلا تَجْهَرْ بِصَلاَتِكَ) بقراءتك فيها فيسمعك المشركون فيسبوك ويسبوا القرآن (وَلا تُخَافِتْ)) تسر (بَهَا)
Read in context →Lesson 30 runs Q 16:90–Q 17:111. 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.