They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess — 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.
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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 17, ¶57 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 159 · the annual Ramaḍān cycle
شَآءَ اللَّهُ مَآ أَشْرَكْنَا) الكفار يقولون إن اللّٰه تبارك وتعالى هو الذي شاء إشراكهم هذا حق، نحن (وَلَا ءَابَآؤْنَا وَلَا حَرَّمْنَا ص شَيْءٍ) كذلك آباؤنا وكذلك تحريمنا لولا أن اللّٰه شاء ذلك لما كان، هذا حق وبنوا عليه كذبا، فهو راض به، لما كان هو الذي شاءه فهو راض به هذا كذب، قاسوا الحق تبارك وتعالى على المخلوق، فإن المخلوق لا يشاء شيئا إلا ورضي به، لأنه لا يشاء شيئا إلا شيئا له فيه منفعة، إذا كان له منفعة في شيء يشاء أن يكون ذلك، إذاً مشيئته ورضاه مقترنان لأنه طالب المنفعة والله تبارك وتعالى لا يكون شيء إلا بمشيئته ولكنه يشاء شيئا ويرضى به ويشاء شيئا ولا يرضى به «لَوْ شَآءَ اللَّهُ مَآ أَشْرَكْنَا» هذا حق، الكفر بمشيئة اللّٰه والإشراك بمشيئة اللّٰه والمعصية بمشيئة اللّٰه ولكن لم يرض بهذا
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.