Q 24:3 in the tafsīr of Shaykh Ibrāhīm Niasse

لَا إِلَّا اَوْ لَا إِلَّا اَوْ ذَٰلِكَ عَلَي

The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers — 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-Nūr begins at vol. 6, p. 190 (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 35, ¶88 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 167 · the annual Ramaḍān cycle

بينه وبين اللّٰه (وَلْيَشْهَدْ عَذَابَهْمَا) الجلد (طَائِمَةٌ صَ ٱلْمَومِنِينَ) قيل ثلاثة وقيل أربعة، عدد شهود الزنا (ألزَّانِيِ لا يَنكِحْ) يتزوج (إِلَّا زَانِيَةً اَوْ مُشْرِكَةࣰۖ وَالزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ اَوْ مُشْرِكࣱۖ) المناسب لكل منهما ما ذكر، (وَحُرِّمَ ذَلِكَ) نكاح الزواني (عَلَى ألْمُومِنِينَ الأخيار، نزل ذلك لما همّ فقراء المهاجرين أن يتزوجوا بغايا المشركين وهن موسرات لينفقن عليهم، فقيل التحريم خاص بهم، وقيل عام1 ونسخ بقوله تعالى "وَأَنكِحُواْ الأَيْبى مِنكُمْ" حكمة: في السرقة بدأ بالذكر قبل الأنثى فقال: "وَالسَّارِقَ وَالسَّارِقَةُ جَافْطَعُوَاْ أَيْدِيَهُمَا" وفي الزنا "الزَّانِيَةُ وَالزَّانِي" بدأ بالمرأة قبل الرجل لأن الرجل أقوى على السرقة من المرأة لقوة الرجال، والمرأة أقوى على الزنا من الرجل، فإذاً الرجل هو الذي يسرق والمرأة حقيقة هي التي تزني، إذا أبت لا يقع. (وَالذِيسَ يَرْمُولَ الْمُحْصَنَٰتِ العفيفات بالزنا (ثُمَّ لَمْ يَاتُواْ بِأَرْبَعَةٍ …

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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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