Q 2:109 in the tafsīr of Shaykh Ibrāhīm Niasse

مِّنَ لَوْ مِّنۢ مِّنْ مِّنۢ مَا لَهُمُ حَتَّيٰ إِنَّ عَلَيٰ

Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things — 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-Baqara begins at vol. 1, p. 54 (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 5, ¶14 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 120 · the annual Ramaḍān cycle

(وَدَ كَثِيرٌ مِنَ آهْلِ ٱلْكِتَبِ لَوْ يَرْدُّونَكُم مِنْ بَعْدِ إِيمَٰنِكُمْ كُفَّارا حَسَداً مِنْ عِندِ أَنْفُسِهِم ) كان عمار وبلال إذا رجعا من غزوات النبي صلى اللّٰه عليه وسلم مرا بكنيسة وصارا ينصتان للمواعظ يجدان فيها بعض أحاديث تؤيدهما على الإيمان بالنبي صلى اللّٰه عليه وسلم والقرآن فلما رأى اليهود أنهما يستمعان إليهم طمعوا في ارتدادهما فصاروا يدعونهما إلى دينهم ويحملونهما على الردة، قال لهم عمار: كيف نقض العهد عندكم؟ قالوا: هكذا كمثل القتل، قال نحن عاهدنا محمدا صلى اللّٰه عليه وسلم أن نتابعه مدة أعمارنا فلا ننقض عهده أبدا فنزلت هذه الآية وَدَّ كَثِيرمِّرَ آَهْلِ الْكِتَابِ لَوْ يَرُدّونَكُم مِنْ بَعْدِ إِيمَٰنِكُمْ كُفَّاراٌ حَسَداً مِنْ عِندِ أَنْمُسِهِم) حملتهم أنفسهم الخبيئة على الحسد (مِنْ بَعْدِمَا تَبَيَّىَ لَهُمْ في التوراة (أُلْحَقُّ في شأن النبي صلى اللّٰه عليه وسلم (جَاعْجُواْ )

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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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