عَلَيْهِمُ أَيْنَ مَا إِلَّا مِّنَ مِّنَ مِّنَ عَلَيْهِمُ ذَٰلِكَ بِأَنَّهُمْ ذَٰلِكَ بِمَا
Ignominy shall be their portion wheresoever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress — 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, ¶57 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 79 · the annual Ramaḍān cycle
( لَنْ يَضُرُّوكُمُ ) أي اليهود يا معشر المسلمين بشيء (إِلَّ أَذَىّ) باللسان من سب ووعيد (وَانْ يُقَتِلُوكُمْ يَوَلُّوكُمْ أَلاَدْبَرَ) منهزمين (ثُمَّ لا يُنصَرُونَ) عليكم بل لكم النصر عليهم (ضُرِبَتْ عَلَيْهِمُ اُ۬لذِّلَّةُ أَيْنَ مَا ثُقِفُوٓاْۖ) حيث وجدوا فلا عز لهم ولا اعتصام (اَ)
Read in context →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.