It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise — 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-Nisāʾ begins at vol. 2, p. 146(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 12, ¶9 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 198 · the annual Ramaḍān cycle
أنه أسلم قال تعالى (وَمَا كَانَ لِمُومِن أنْ يَقْتَلَ مُومِناً)) ما ينبغي أن يصدر منه قتل له إلاّ خَطَام مخطئا في قتله (وَمَر فَتَلَ مُومِناً خَطَئا) كما وقع لعياش (بَتَحْرِيرُ رَقَبَةِ) عتق رقبة (مُومِنَةِ وَدِيَّةً مُسَلَّمَةً مؤداة (والَى أَهْلِهِ) والدية ما يدفع لورثة المقتول (إِلأَ أَنْ يَصَّدَّقُوا)
1383 / 1964 · Arabic · Lesson 12, ¶10 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 198 · the annual Ramaḍān cycle
إلا أن يتصدقوا عليه بها بأن يعفوا عنها، وبينت السنة بأن الدية مائة من الإبل: عشرون بنت مخاض وعشرون بنت لبون وعشرون بنو لبون وعشرون حقة وعشرون جذعة، وأنّها على عاقلة القاتل في ثلاث سنين فَإِن كَانَ) المقتول (ص قَوْمٍ عَدْوٍ لَكُمْ وَهُوَ مُومِ بَتَحْرِيرُ رَفَبَةِ مُومِنَةٍ على قاتله كفارة ولا دية وَإِن كَانَ) المقتول (مِن قَوْمِۢ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقࣱ) عهد كأهل الذمة (( وَدِيَةٌ مُسَلَّمَةُ إِلَى أَهْلِهِ،) وهي ثلث دية المؤمن إن كان يهوديا أو نصرانيا وثلثا عشرها إن كان مجوسيا (( وَتَحْرِيرُ رَفَبَةٍ مُومِنَةٌ على قاتله ( جَمَ لَمْ يَجِدْ الرقبة بأن فقدها وما يحصلها به قَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ) عليه كفارة ولم يذكر اللّٰه تبارك وتعالى الانتقال إلى الطعام كالظهار وبه أخذ الشافعي في أصح قوليه[2] ( تَوْبَةً مِنَ اللَّهِ وَكَانَ اللَّهُ عَلِيماً بخلقه ( حَكِيما فيما دبره. فكان من قتل خطأ فعليه تحرير رقبة فإن لم يجد فصيام شهرين متتابعين، وكذلك الكفارة الحقيقية وهي
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.