Q 28:44 in the tafsīr of Shaykh Ibrāhīm Niasse

وَمَا إِذْ إِلَيٰ مُوسَي وَمَا مِنَ

And thou (Muhammad) wast not on the western side (of the Mount) when We expounded unto Moses the commandment, and thou wast not among those present — 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-Qaṣaṣ begins at vol. 7, p. 114 (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 38, ¶117 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 96 · the annual Ramaḍān cycle

لن آمن به (لَعَلِّهُمْ يَتَذَّكَّرُونَ وَمَا كُنتَ) يا محمد (بجَانِبِ الْغَرْبِيّ لما كان موسى بالجانب الغربي وقت المناجاة ما كان محمد موجودا ولا حاضرا (إِذْ قَضَيْنَا) أوحينا (إِلَيٰ مُوسَي اَ۬لَامْرَۖ وَمَا كُنتَ مِنَ اَ۬لشَّٰهِدِينَۖ) لذلك فتعلمه (وَلَكِنَّا أَنشَأْنَا قُرْونا) أما بعد موسى (بَتَطَاوَلَ عَلَيْهِمْ الْعُمْرُ) أي طالت أعمارهم فنسوا العهد واندرست العلوم وانقطع الوحي فجئنا بك رسولا وأوحينا إليك خبر موسى (وَمَا كُنتَ ثَاوِياً فِتيّ أَهْلِ مَدْيَسَ تَتْلُوْ عَلَيْهِمُ وَ ءَايَاتِنَاه) كل هذا ما علمته إلا بتعليم اللّه تبارك وتعالى (وَلَكِنَّا كُنَّا مُرْسِلِينُ وَمَا كُنتَ بِجَانِبِ الطُورِ إِذْ نَادَيْنَا) موسى أن خذ الكتاب بقوة (وَلَكِر) أرسلناك (رَّحْمَةࣰ مِّن رَّبِّكَ لِتُنذِرَ قَوْماࣰ مَّآ أَت۪يٰهُم مِّن نَّذِيرࣲ مِّن قَبْلِكَ) وهم أهل مكة (لَعَلَّهُمْ يَتَذَكَّرُونَ)

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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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