Sūrat Al-Māʾida · 5 : 89

لَا فِےٓ وَلَٰكِنْ بِمَا مِنَ مَا أَوْ أَوْ فَمَن لَّمْ ذَٰلِكَ إِذَا كَذَٰلِكَ لَكُمُۥٓ لَعَلَّكُمْ

Allah will not take you to task for that which is unintentional in your oaths, but He will take you to task for the oaths which ye swear in earnest. The expiation thereof is the feeding of ten of the needy with the average of that wherewith ye feed your own folk, or the clothing of them, or the liberation of a slave, and for him who findeth not (the wherewithal to do so) then a three days' fast. This is the expiation of your oaths when ye have sworn; and keep your oaths. Thus Allah expoundeth unto you His revelations in order that ye may give thanks — Pickthall

In the printed edition: Sūrat Al-Māʾida begins at vol. 3, p. 33 (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◌ unbracketed quotation

1383 / 1964 · Arabic · Lesson 15, ¶26 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 84 · the annual Ramaḍān cycle

يحمله ذلك على الحرص على كسبها فيجره ذلك إلى الاشتغال بالدنيا وترك عبادة اللّٰه ونسيان ذكر الله، ومن رفض هذه الطيبات وترهب كما فعل الرهبان، فإن ذلك أيضا ينقص من طبيعته فينقص من عقله، فإن بعض الأطعمة تقوي طبيعة الإنسان وتقوي عقله، والمعرفة مع فقدان العقل مستحيلة، لابد من الفكر ولابد من التفكر وذلك طريقه العقل، والرهبان سلبتهم الرهبانية عقولهم فما وصلوا إلى معرفة اللّه لأنهم نقصت عقولهم. والذين اشتغلوا بالدنيا وتكالبوا على الشهوات ونسوا ذكر اللّٰه فما وصلوا إلى المعرفة، والغاية حقيقة هي المعرفة. «وَكُلُواْ مِمَّا رَزَقَكُمُ أَللَّهُ حَكَلًا طَيِّباً وَاتَّفَواْ اللَّهَ أَلذِةِ أَنتُم بِهِ مُومِنُونَ» ولا يَوَاخِذُكُمُ اللَّهُ بِاللَّغْوِ مِيِ أَيْمَنِكُمْ) الكائن في أيمانكم، قال المفسر [1] هو ما يسبق إليه اللسان من غير قصد الحلف، كقول الإنسان: لا والله وبلى والله، وهذا مذهب الشافعي (وَلَكِنْ يُؤَاخِذُكُم بِمَا عَفَّدتُّمُ عاقدتم ( الايْمَنُ) عليه بأن حلفتم عن قصد (بَكَمَّرَتُهُ ) إذا حنثتم …

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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.

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