Q 65:2 in the tafsīr of Shaykh Ibrāhīm Niasse

فَإِذَا اَوْ ذَوَےْ مِّنكُمْۖ ذَٰلِكُمْ بِهِۦ مَن وَمَنْ لَّهُۥ

Then, when they have reached their term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believeth in Allah and the Last Day is exhorted to act thus. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him — 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-Ṭalāq begins at vol. 10, p. 31 (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.

locus

act

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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 51, ¶81 · numbered by Ḥafṣ · lesson opens at vol. 10, p. 3 · the annual Ramaḍān cycle

بأن تراجعوهن (يمَعْرُوب) من غير ضرار (آوْ جَارِفُوهَنَّ بِمَعْرُوب) اتركوهن حتى تنقضي عدتهن ولا تضاروهن بالمراجعة (وَأَشْهِدُوا ذَوَىْ عَدْلٍ مِنْكُمْ على المراجعة أو الفراق، إذا أردت أن تطلق فأشهد ذوي عدل أنك تريد الرجعة أو الفراق (وَأَقِيمُواْ الشَّهَدَةَ لِلِ) لا للمشهود عليه أو له. النكاح عقد بمهر وولي وشهود. الشهادة في النكاح ما جاءت في القرآن. ذكِر النكاح ولم يذكر الإشهاد ولكن في الطلاق قال: " وَأَشْهِدُواْ ذَوَىْ عَدْلٍ مِنكُمْ" والطلاق فرع من النكاح فلما نص على الشهود في الطلاق تبين من ذلك أن العقد يجب أيضا فيه الإشهاد. فالنكاح في الشريعة المحمدية لابد من زوج وامرأة خالية من عصمة وعدة وعقد ومهر وشاهدين على الأقل، إذا اجتمع خمسة فهذا عقد شرعي «وَأَقِيمُوا الشَّهَدَةَ لِلهِ» (ذَٰلِكُمْ يُوعَظُ بِهِۦ مَن كَانَ يُومِنُ بِاللَّهِ وَالْيَوْمِ اِ۬لَاخِرِۖ) لأنه هو المنتفع به ( وَمَنْ يَتَّوِ اللَّهَ يَجْعَل لَهْد مَخْرَجا من كرب الدنيا والآخرة (وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُۖ) …

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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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