Sūrat Āl ʿImrān · 3 : 184

Q 3:184 in the tafsīr of Shaykh Ibrāhīm Niasse

فَإِن فَقَدْ مِّن

And if they deny thee, even so did they deny messengers who were before thee, who came with miracles and with the Psalms and with the Scripture giving light — 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.

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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 10, ¶14 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 124 · the annual Ramaḍān cycle

والفقير غنيا، كما ترى الحسن سيئا والسيئ حسنا. من شدة حماقة عدو اللّٰه رأى أن اللّٰه عبر يها عن الإنسان لأن أكثر الأفعال تزاول بالأيدي (زَأَنَّ أُلَّهَ لَيْسَ بِظَلْم)) ذي ظلم (لِلْعَبِيد)) اللّه لا يظلم الناس مثقال ذرة، ظلام صيغة مبالغة، «أللَّةَ لَيْسَ بِظَلِّمٍ» هذا في الظاهر لا يدل على أنه لا يظلم وهو لا يظلم البتة فكيف يوصف مولانا بأنه ليس بظلام وهو ليس بظالم أصلا؟ لأن الخلق كثير لو كان يظلم الخلق لكان ظلاما، لأن من كثر منه الظلم يكون ظلاما. والله تبارك وتعالى لم يصدر منه أي ظلم لأي مخلوق الذِينَ قَالْوَاْ لحمد (إِنَّ اللَّهَ عَهِدَ قد عهد (إِلَيْنَا في التوراة (أَلاَّ نُومِنَ لِرَسُولٍ) نصدقه (حَتَّيٰ يَاتِيَنَا بِقُرْبَانࣲ تَاكُلُهُ اُ۬لنَّارُۖ) فلا نؤمن لك حتى تأتينا به، وهو ما يتقرب به إلى اللّٰه من نَعَم وغيرها فإن قُبل جاءت نار بيضاء من السماء فأحرقته وإلا بقي مكانه، وعهد إلى بني إسرائيل ذلك إلا في المسيح عليه السلام ومحمد صلى اللّٰه عليه وسلم، لما جاء المسيح نسخ ذلك ولما جاء …

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.

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