Sūrat Al-Anʿām · 6 : 23

Q 6:23 in the tafsīr of Shaykh Ibrāhīm Niasse

ثُمَّ لَمْ إِلَّآ أَن مَا

Then will they have no contention save that they will say: By Allah, our Lord, we never were idolaters — 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.

4
loci in the corpus
2
distinct acts
4 of 4
text available

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 15, ¶130 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 84 · the annual Ramaḍān cycle

الا يَفْلِحُ الظَّلِمُونَ وَ اذكر (يَوْمَ نَحْشُرُهُمْ جَمِيعاً ثُمَّ نَفُولُ لِلذِينَ أَشْرَكُوَا توبيخا (أَيْنَ شُرَكَآؤُكُمُ اُ۬لذِينَ كُنتُمْ تَزْعُمُونَۖ) أنهم شركاء لله (ثَمَّ لَمْ تَكّر مِنْتَتَهُمّ ) معذرتهم (إلَّ أن فالُوأ إلا قولهم (وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ) قال تعالى (أنظر) يا محمد ( كَيْفَ كَذّبُوا عَلَى أَنفُسِهِمْ) بنفي الشرك عنهم (وَضَلَّ عَنْهُم مَا كَانُواْ يَفْتَرُونٌ وَمِنْهُم مَنْ يَسْتَيِعُ إِلَيْكَ إذا قرأت (وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً) أغطية ( آَنْ يَمْفَهُوه) أن لا يفقهوه (وَقِت ذًاِهِمْ وَفْرَأ صمما فلا يسمعونه سماع قبول {وَإِنْ يَرَوْاْ كُلَّ ءَايَةٍ لاَ يُومِنُواْ بِهَا حَتَّىّ إِذَا جَاءَركَ يُجَدِلُونَكَ يَقُولُ الذِيرَ كَبَرُواْ إِنْ هَذَآ ما هذا القرآن (إِلَّ أَسَطِيرُ) أكاذيب والأَوَّلِينَ) كالأضاحيك والأعاجيب جمع أسطورة بالضم، (وَهُمْ يَنْهَوْنَ عَنْهُ) نزلت في أبي طالب كانوا إذا أرادوا الإيمان بالنبي منعهم وإن أرادوا …

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The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 11, ¶35 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 161 · the annual Ramaḍān cycle

وفي صحيح البخاري عن عبد اللّٰه بن مسعود قال: قال لي النبي صلى اللّٰه عليه وسلم: اقرأ علي، قلت آقرأ عليك وعليك أنزل؟ قال: فإني أحب أن أسمعه من غيري، فقرأت عليه حتى بلغت

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Lesson 11 runs Q 4:24–Q 4:86. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 42, ¶87 · numbered by Ḥafṣ · lesson opens at vol. 8, p. 55 · the annual Ramaḍān cycle

"يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا " كل بقعة عمل فيها الإنسان عملا تشهد البقعة على هذا العمل، ويأتي الزمان - الليل والنهار - عمل في الليل كذا وعمل في النهار كذا، ويأتون بتلك الشهادات أيضا، والملائكة تشهد الكتبة الذين كانوا يكتبون عمل العبد "هَٰذَا مَا لَدَىًّ عَتِيدٌ" واللوح المحفوظ كل ذلك مجموع فيه "هَذَا كِتَبُنَا يَنطِقُ عَلَيْكُم بِالْحَقِّ" حصلت الشهادة فلا يمكن أي إنسان أن يجحد عمله هذا «اَ۬لْيَوْمَ نَخْتِمُ عَلَيٰٓ أَفْوَٰهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُواْ يَكْسِبُونَۖ» (وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَى أَعْيَنِهِمْ) لو شاء الى لأعماهم الآن كما أعمى قلوبهم لو شاء لأعمى أبصارهم أيضا (جَاسْتَبَفُواْ الصَّرَظَ)

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Lesson 42 is titled by sūra rather than by āya, and its bounds (Q 35:15–Q 37:144) are inferred from where the neighbouring sessions begin, so they are soft at the edges. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 49, ¶31 · numbered by Ḥafṣ · lesson opens at vol. 9, p. 152 · the annual Ramaḍān cycle

دَثْبهِة إِنْس وَلا جَارُّ الإنسان يأتي وكل ما عمل بين يديه، لا يسأل عن شيء، لا ينافي قواه تبارك وتعالى " جَوَرَبِّكَ لَتَسْلَهَمَّ أَجْتَعِينَ" لأن ذلك السوال توقيف على أعماهم وتبكيت، ليس سؤال تعلم، لم يتعلم منهم فلهذا يقول لم يسألهم ولكن يسألهم إقامة للحجة عليهم، فقال إنه يسألهم إذا سألهم يقولون "وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينٌ" فختم على أفواههم نطق كل عضو بما صنع (فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِۖ يُعْرَفُ اُ۬لْمُجْرِمُونَ بِسِيمٰ۪هُمْ) من رأى كافرا يوم القيامة يعرفه في الحال بسواد الوجوه وزرقة العيون ( جَيُوخَذُ بِالنَّوَاصِى وَالاقْدَامِ أخذ الملائكة للكفار كيفيته أنه يأخذ بلمة الكافر ويجمعها مع قدميه ويكتفه ويلقيه في النار ( قَبِأَىِّ ءَالَاءِ رَبِّكُمَا تُكَذِّبَالِ فلما ألقوا في النار يقال لهم (هَٰذِهِۦ جَهَنَّمُ اُ۬لتِے يُكَذِّبُ بِهَا اَ۬لْمُجْرِمُونَ) قلتم في الدنيا أن لا بعث ولا حساب ولا عذاب، هذه جهنم (يَطُوبُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ماء حار ال …

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Lesson 49 is titled by sūra rather than by āya, and its bounds (Q 55:1–Q 57:29) are inferred from where the neighbouring sessions begin, so they are soft at the edges. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

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. Passages 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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