Q 8:19 in the tafsīr of Shaykh Ibrāhīm Niasse

إِن فَقَدْ وَإِن فَهُوَ لَّكُمْۖ وَإِن وَلَن عَنكُمْ وَلَوْ وَأَنَّ مَعَ

(O Qureysh!) If ye sought a judgment, now hath the judgment come unto you. And if ye cease (from persecuting the believers) it will be better for you, but if ye return (to the attack) We also shall return. And your host will avail you naught, however numerous it be, and (know) that Allah is with the believers (in His Guidance) — 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-Anfāl begins at vol. 4, p. 30 (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.

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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 20, ¶85 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 3 · the annual Ramaḍān cycle

أمامه وطعنه برمحه في حلقه، والآخر طعنه برمحه في رقبته، فكلهم يقول إنه هو القاتل، قال تعالى «فَلَمْ تَقْتُلُوهُمْ» ببدر بقوتكم «وَلَكِرَّ اللَّةَ قَتَلَهُمْ» بنصره إياكم (وَمَا رَمَيْتَ يا محمد أعين القوم (إِذْ رَمَيْتَ) بالحصى لأن كفا من الحصى لا تملأ عيون الجيش الكثير برمية بشر (وَلَكِنَّ اللَّهَ رَمى) بإيصال ذلك إليهم، فعل ذلك ليقهر الكافرين ( وَلِيبْلِيَ الْمُومِنِيَ مِنْهُ بَلَاءً حَسَناً إِنَّ أللَّهَ سَمِيعٌ لأقوالهم (عَلِيمٌ) بأحوالهم. نفى القتل من المسلمين وما نفى الرمي من النبي صلى اللّٰه عليه وسلم تفهم الفرق بين المقامين، «بَلَمْ تَفْتُلُوهُمْ»، نفى القتل تماما ما فعلوا شيئا، «وَلَكِنَّ اللَّهَ فَتَلَهُمْ». ومحمد صلى اللّٰه عليه وسلم «وَمَا رَمَيْتَ إِذْ رَمَيْتَ» أثبت له الرمية وبين له أن الرامي ليس هو ولكن هو اللّٰه «وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمىْ» أثبت رمية النبي صلى اللّٰه عليه وسلم ونفاها، وأما المسلمون فلم تقتلوهم قط، لم يقل فلم تقتلوهم إذ قتلتموهم …

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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 and how well attested the attribution is. Loci 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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