Sūrat Al-Muddaththir · 74 : 43

Q 74:43 in the tafsīr of Shaykh Ibrāhīm Niasse

لَمْ مِنَ

They will answer: We were not of those who prayed — 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-Muddaththir begins at vol. 10, 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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loci in the corpus
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distinct acts
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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 53, ¶87 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 94 · the annual Ramaḍān cycle

الخير أو إلى الجنة (أَوْ يَتَأَخَّرَ) إلى الشر أو إلى النار ( كُلُّ نَبْسٍ بِمَا كَسَبَتْ رَيَ ه مرهونة (إلا أَصْحَبَ الْيَمِين) وهم المؤمنون فناجون كائنون (ف جَنَّتٍ يَتَسَآءَلُونَ) بينهم (عَنِ الْمُجْرِمِينَ) وحالهم. أهل الجنة يتساءلون سؤال شماتة عن المجرمين الذين في جهنم (مَا سَلَكَكُمْ فِے سَقَرَۖ) أي شيء أدخلكم النار (قَالْواْ لَمْ نَكُ مِنَ الْمُصَلِّينَ) هذا هو السبب في دخول النار "وَلا صَدَّقَ وَلا صَلِّى وَلَكِر كَذَّبَ وَتَوَلَى دخلوا النار ((وَلَمْ نَكُ نُطْعِمُ اُ۬لْمِسْكِينَ وَكُنَّا نَخُوضُ) في الباطل (مَعَ اَ۬لْخَآئِضِينَ وَكُنَّا نُكَذِّبُ بِيَوْمِ اِ۬لدِّينِ)

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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 35, ¶6 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 167 · the annual Ramaḍān cycle

"إِنَّ الصَّلَوَةَ كَانَتْ عَلَى ٱلْمُومِنِيَ كِتَاباً مَوْفُوتاً وبالخشوع فيها «قَدَ اَفْلَحَ اَ۬لْمُومِنُونَۖ اَ۬لذِينَ هُمْ فِے صَلَاتِهِمْ خَٰشِعُونَۖ» فالنبي صلى اللّٰه عليه وسلم امتثل هذه الأوامر كلها، ما ترك منها شيئا هو وأصحابه ومن اتبعه إلى يوم الدين - جعلنا اللّه وإياكم منهم - ذكرهم اللّٰه تبارك وتعالى "لَ رَبَّكَ يَعْلَمْ أَنَّكَ تَقُومُ أَدْنيى مِن ثُلْتَيِ ٱليْلِ وَنِصْمِهِ، وَقُلَئِهِ، وَطَآئِقَةٌ مِنَ ألذِينَ مَعَكَّ" وذكر مصيرهم، سيأتي مصيرهم في آخر هذه الآية. "وْلَيِكَ هُمْ الْوَارِثُونَ أَلذِينَ يَرِثُونَ ألْعِرْدَوْسَ"، وأعداء النبي صلى اللّٰه عليه وسلم على رأسهم أبو جهل ومن تبعه إلى يوم الدين رفضوا هذا الأمر تماما، امتنعوا من الصلاة لاسيما من شرائطها فذكرهم اللّٰه "فَلاّ صَدَّق وَلا صَلّىٌ وَلَكِر كَذَّبَ وَتَوَلَى" وذكر مصيرهم "مَا سَلَكَكُمْ فِي سَفَرٌ قَالُواْ لَمْ نَكُ مِنَ الْمُصَلِّينَ". الصلاة هي عماد الدين وهي الصلة بين العبد وبين ربه (وَالذِينَ هُمْ عَنِ …

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Lesson 35 is titled by sūra rather than by āya, and its bounds (Q 23:1–Q 24:9) 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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