يٓا اَيُّهَا الَّذِينَ اٰمَنُوا لَا تَأْكُلُوا اَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ اِلٓا اَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلَا تَقْتُلُوا اَنْفُسَكُمْ اِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيماً

وَلَا تَأْكُلُوا اَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا اِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقاً مِنْ اَمْوَالِ النَّاسِ بِالْاِثْمِ وَاَنْتُمْ تَعْلَمُونَ

The abridged Ibn Kathīr (4:29): God forbids acquiring one another's wealth by unlawful means such as usury and gambling, while trade by mutual consent is lawful. It supports this with the Prophet's saying, "The buyer and seller retain the option as long as they have not parted": while still in the same session and not yet physically separated, each party keeps the option (khiyār al-majlis) to uphold or dissolve the contract. In this way the verse's condition of "mutual consent" is not merely an approval at the moment of contract, but a practical freedom to withdraw that lasts until the parties part. (Summary of the tafsir.)

Bediüzzaman shows where the door to wrongful gain opens:

1. 1"Discontent breaks the zeal for labour and work. […] It abandons the lawful but small gain and seeks an unlawful, effortless one, and on that road sacrifices its honour, even its dignity."
2. 2Greed makes one drop a small lawful gain and look for an effortless one; the loss is not only in property but in honour.

The Treatise on Frugality is largely about spending; the part that bears on earning is this Seventh Point, and the citation follows that. The quotation is verified from the primary text. This is a human interpretive layer.

اَلَّذِينَ يَأْكُلُونَ الرِّبٰوا لَا يَقُومُونَ اِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذٰلِكَ بِاَنَّهُمْ قَالُوا اِنَّمَا الْبَيْعُ مِثْلُ الرِّبٰوا وَاَحَلَّ اللّٰهُ الْبَيْعَ وَحَرَّمَ الرِّبٰوا

يٓا اَيُّهَا الَّذِينَ اٰمَنُوا اتَّقُوا اللّٰهَ وَذَرُوا مَا بَـقِيَ مِنَ الرِّبٰٓوا اِنْ كُنْتُمْ مُؤْمِنِينَ فَاِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللّٰهِ وَرَسُولِهِ وَاِنْ تُبْتُمْ فَلَكُمْ رُؤُسُ اَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ

وَمٓا اٰتَيْتُمْ مِنْ رِباً لِيَرْبُوَا فٓي اَمْوَالِ النَّاسِ فَلَا يَرْبُوا عِنْدَ اللّٰهِ وَمَا اٰتَيْتُمْ مِنْ زَكٰوةٍ تُرِيدُونَ وَجْهَ اللّٰهِ فَاُولٰٓئِكَ هُمُ الْمُضْعِفُونَ

The abridged Ibn Kathīr (2:275): those who consume interest are raised as if deranged; the claim that trade equals interest is invalid, for God, knowing what benefits His servants, permitted trade and forbade interest. Whoever desists after the warning is forgiven for the past. (Summary of the tafsir.)

Bediüzzaman traces social upheaval to two sentences and matches each with a ruling:

1. 1"The Qur'an uproots and cures the first sentence at its root by the obligation of alms, and uproots and cures the basis of the second by the prohibition of interest."
2. 2The two sentences are: "let me be full, what is it to me if another starves" and "you work, I eat." The cure of the first is the obligation of alms, of the second the prohibition of interest.

Bediüzzaman himself ties this formula to an earlier work ("as proved in İşârâtü'l-İ'câz"); its original place is the commentary on Bakara 2:3 there, and a third, shorter wording appears in Hutbe-i Şamiye. The three wordings are not identical. A sentence on the same page that reads as an institutional prescription is not quoted here, since this page derives no economic programme from the Qur'an. The quotation is verified from the primary text. This is a human interpretive layer.

وَيْلٌ لِلْمُطَفِّفِينَ اَلَّذِينَ اِذَا ا‌كْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ وَاِذَا كَالُوهُمْ اَوْ وَزَنُوهُمْ يُخْسِرُونَ

وَاَوْفُوا الْكَيْلَ اِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذٰلِكَ خَيْرٌ وَاَحْسَنُ تَأْوِيلاً

وَيَا قَوْمِ اَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ اَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْاَرْضِ مُفْسِدِينَ

The abridged Ibn Kathīr (83:1): "Woe to the defrauders" condemns traders who demand full measure when receiving yet give short when delivering. God commands full and just measure in every dealing, and the people of Medina reformed on this after the verse was revealed. (Summary of the tafsir.)

مٓا اَفَاءَ اللّٰهُ عَلٰى رَسُولِهِ مِنْ اَهْلِ الْقُرٰى فَلِلّٰهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبٰى وَالْيَتَامٰى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْاَغْنِيَاءِ مِنْكُمْ

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللّٰهِ فَبَشِّرْهُمْ بِعَذَابٍ اَلِيمٍ يَوْمَ يُحْمٰى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوٰى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ

مَثَلُ الَّذِينَ يُنْفِقُونَ اَمْوَالَهُمْ فِي سَبِيلِ اللّٰهِ كَمَثَلِ حَبَّةٍ اَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللّٰهُ يُضَاعِفُ لِمَنْ يَشٓاءُ

The abridged Ibn Kathīr (59:7): this verse regulates the distribution of fay', and the method is set so that wealth would not become a fortune circulating only among the rich, preventing the wealthy from monopolizing resources to the exclusion of the poor. (Summary of the tafsir.)

Bediüzzaman describes alms as a structure that holds society up, beyond an individual act of worship:

1. 1"As the prayer is the pillar and support of religion, so alms is the bridge of Islam. […] The bridge that secures order and peace in human society is zakat."
2. 2In the same passage he draws the conditions of giving from the wording of the verse: no extravagance, from one's own property, without reminding the recipient of the favour, not abandoned for fear of poverty, and spent by the receiver on genuine need.

The quotation is verified from the primary text. This is a human interpretive layer, not identical with the Qur'an's certain declaration.

يٓا اَيُّهَا الَّذِينَ اٰمَنُوا اَوْفُوا بِالْعُقُودِ

فَاِنْ اَمِنَ بَعْضُكُمْ بَعْضاً فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ اَمَانَتَهُ وَلْيَتَّقِ اللّٰهَ رَبَّهُ وَلَا تَكْتُمُوا الشَّهَادَةَ

The abridged Ibn Kathīr (2:282): believers are commanded to document fixed-term debts in writing to preserve accuracy and prevent disputes; writing deferred transactions is "more just with God," helping witnesses recall details and preventing later disagreement. (Summary of the tafsir.)

يَا بَنِي اٰدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا اِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

وَالَّذِينَ اِذَا اَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذٰلِكَ قَوَاماً

وَاٰتِ ذَا الْقُرْبٰى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيراً اِنَّ الْمُبَذِّرِينَ كَانُوا اِخْوَانَ الشَّيَاطِينِ

The abridged Ibn Kathīr (7:31): the verse commands dressing well for worship and permits eating and drinking while forbidding waste; citing Ibn ʿAbbās, it stresses moderation and avoiding extravagance and arrogance. (Summary of the tafsir.)

Bediüzzaman Said Nursi builds his Treatise on Frugality upon A'râf 7:31 in seven points, reading frugality along these lines:

1. 1Frugality is a form of gratitude (spiritual thanks); wastefulness is a ruinous contempt toward blessing.
2. 2Frugality is a cause of blessing and dignity; it leads to self-sufficiency, not being beholden to anyone. Wastefulness leads to poverty, humiliation, and a kind of spiritual begging.
3. 3Frugality is not miserliness (ḥisset): "Frugality is dignity and generosity." It resembles miserliness only in outward form (mirroring Furkân 25:67's measure of neither waste nor stinginess).
4. 4Greed is a cause of loss and deprivation; contentment is "a treasury of good living and ease of life."
5. 5The tongue's sense of taste is a doorkeeper, not a master; wastefulness makes it the master. For the grateful it becomes an inspector overseeing the kitchens of divine mercy.
6. 6Sustenance is of two kinds: real sustenance (life's necessity, which, being under divine guarantee, everyone can attain within lawful bounds) and metaphorical sustenance (wants turned into "needs" by habit and excess, which often cost one's dignity). Frugality distinguishes the two and frees a person from bondage to the latter.

The quotations and summaries are verified from the primary text (Lem'alar, 19th Flash) and Ali Bakkal's scholarly study. This is a modern Risale/tafsir reading of the verse (a human interpretive layer), not identical with the Qur'an's certain declaration.