O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things — 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-Baqara begins at vol. 1, p. 54(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
2 of 2
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 7, ¶60 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 3 · the annual Ramaḍān cycle
رواه مسلم[42] (وَاتَّقُواْ يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللَّهِ تردون فيه إلى اللّٰه وهو يوم القيامة (ثُمْ تَرَبِى كُلّ نَفْس مَا كَسْبَتْ ) عملت من خير وشر (وَهَمْ لا يَظلَمُونَ ) بقص حمسة تُوَقِّىٰ كُلُّ نَمْسِ مَا كَسْبَتْ) عملت من خير وشر {وَهُمْ لا يُظْلَمُونَ )) بنقص حسنة أو زيادة سيئة ويَأَيُهَا ألذِينَ وَامَنَواْ إِذَّا تَدَاينتم ي تعاملتم يدَيْن ) كسم وقرض ( الَّى أَجَلِ شسمى ه معلوم (قاكَتَبَون استيئاقا ودفعا للنزاع (وَلْيَكُتَب) كتاب الدين (تَنْض كَاتِبٌ بِالْعَدْلِ) بالحق في كتابه لا يزيد في المال والأجل ولا ينقص وَلا يَأبَ يمتنع ( كَاتِبُ أنْ يَكُتْبَ ) إذا دعي إليها كَمَا عَلَّمَهُ اللَّهُ) كما فضله اللّه بالكتابة فلا يبخل، (بَلْيَكْتَبُ وَلْيْمْيِلِ ) عل الكاتب (الي عَلَيْهِ لْحَقَّ الدين لأنه المشهود عليه فيقر لبعله ما عليه (وَأْيَتِّ اللَّهَ رَبَّهُ ) في إملائه (وَلا يَبْخَسْ) ينقص (مِنْهُ شَيْئاً إِل كَانَ أَنْنِ عَلَيْهِ ٱلْحَقّ سَعِيها مبذرا ( أَوْ صَعِيماً) عن …
al-Fatāwā wa-l-ajwiba · undated · Arabic · §1, pp. 241, 243 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · answered in writing
الجواب عن الآية الأولى والله أعلم: أن للآية ظاهرا وباطنا كغيرها من الآيات، وقوله تعالى ﴿وَفِي ٱلسَّمَآءِ﴾ السماء: معناه المجازي المطر… والمعنى الحقيقي السماء المعروفة. والرزق أيضا رزقان: رزق مجازي ورزق حقيقي. فالرزق المجازي مدار أمره على المطر، لا ينزل رزق إلا بواسطة المطر.
The answer concerning the first verse — and Allah knows best — is that the verse has a ẓāhir [outward sense] and a bāṭin [inward sense], like other verses. ﴿And in the heaven﴾: al-samāʾ, in its figurative meaning, is rain… Its literal meaning is the known heaven. And provision, likewise, is of two kinds: a figurative provision and a real one. The figurative provision turns entirely upon rain; no provision descends except by means of rain.
Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.
§1. The edition prints this reference itself.
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.