Traducción de los significados del Sagrado Corán - La traducción al inglés- Dr. Walid Blihech Al Umari (en proceso)
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ ٱلۡكَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَاۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ كَانَ ذَا قُرۡبَىٰۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ
[1542] This aya deals with the rights of others in society be they financial or otherwise. It begins with the rights of the weakest link in society, the young and orphaned, neither of whom can stand up for themselves (cf. Ibn ʿĀshūr).
[1543] Cf. 4: 6.
[1544] This principle underlines God’s benevolence to humans: “Allah would not charge a soul with that which it cannot bear; to it belongs what it earned and against it is held what it has committed” (2: 286). Although people are to take care of their dealings and how they ‘weigh their scales’, God does not require them to be minutely exact, but rather that they should be Mindful of Him whenever engaging in such transactions (cf. Ibn ʿĀshūr).
[1545] This commandment involves all human transactions done through speech: bearing witness and testifying, passing judgement, giving advice, getting involved in the affairs of other people, offering recommendations, etc. The principle of fairness is to be abided by even if it might be detrimental to a person one is closely related to (cf. Ibn ʿĀshūr): “You who Believe, be ˹staunch˺ upholders of absolute justice; witnesses for ˹the sake of ˺ Allah even against yourselves or your parents and relatives” (4: 135).
[1546] These virtues were well-known and highly recommended in the Arab culture at the time: although society was not exactly godly, it nonetheless was inspired to an extent by some basic form of morality. This reminds them of the code of conduct they prided themselves on (cf. Ibn ʿĀshūr).
وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَتَّقُونَ
[1547] Whoever follows this Straight Path becomes one of the Mindful (cf. Ibn ʿĀshūr).
ثُمَّ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ تَمَامًا عَلَى ٱلَّذِيٓ أَحۡسَنَ وَتَفۡصِيلٗا لِّكُلِّ شَيۡءٖ وَهُدٗى وَرَحۡمَةٗ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمۡ يُؤۡمِنُونَ
[1548] Since the ayas in this passage deal with the revelation of both the Torah and the Qur’an, they both build and reflect on the ten commandments found in the Torah, which in their totality are reflected in Ayas 151-153 above, as well as Ayas 91-92 which talk about the source of the revelation of the Torah and the Qur’an (cf. al-Biqāʿī, Naẓm al-Durar). Exegetes have differed on the meaning of the connective thumma (then), but the closest to what is meant is not to put the events themselves in order but to order their telling which is closely related and relevant (cf. al-Shaʿrāwī). Moses is pointed out here to highlight, to the Makkans who acknowledged the Divine source of the Torah, that both the source of the Qur’an and the Torah (and the Evangel as implicated by mention of the ‘two groups’, the Jews and the Christians) is the same since the vices they forbid and the virtues they call for are essentially the same (cf. Ibn ʿĀshūr). It is customary in the Qur’an that both the Qur’an and the Torah are mentioned together as they both provide the most detailing of Divine laws of the Heavenly revealed Books (al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1549] The revelation of the Torah was a God-given blessing for those who did well among the Children of Israel (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar). Or ‘he who did well’ could mean Moses (عليه السلام) exclusively (cf. al-Ṭabarī, al-Saʿdī).
وَهَٰذَا كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ فَٱتَّبِعُوهُ وَٱتَّقُواْ لَعَلَّكُمۡ تُرۡحَمُونَ
[1550] “And this ˹Qur’an˺ is a Book We sent down, blessed, professing the Truth of what came before it” (6: 92); “And We sent down to you ˹Muhammad˺ the Book ˹the Qur’an˺ with the Truth, confirming that which preceded it of the Book ˹the Torah and the Evangel˺ and a ˹supreme˺ authority over it” (5: 48).
أَن تَقُولُوٓاْ إِنَّمَآ أُنزِلَ ٱلۡكِتَٰبُ عَلَىٰ طَآئِفَتَيۡنِ مِن قَبۡلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمۡ لَغَٰفِلِينَ
[1551] The reference here is to the Jews to whom the Torah was sent down and the Christians to whom the Evangel was sent down (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Both of whom the Arabs reverently regarded as ‘people of the Book’.
[1552] That is, they were ignorant of what these two Books contained not having access to them due to linguistic barriers, and that they were thought of as exclusive to their people (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
أَوۡ تَقُولُواْ لَوۡ أَنَّآ أُنزِلَ عَلَيۡنَا ٱلۡكِتَٰبُ لَكُنَّآ أَهۡدَىٰ مِنۡهُمۡۚ فَقَدۡ جَآءَكُم بَيِّنَةٞ مِّن رَّبِّكُمۡ وَهُدٗى وَرَحۡمَةٞۚ فَمَنۡ أَظۡلَمُ مِمَّن كَذَّبَ بِـَٔايَٰتِ ٱللَّهِ وَصَدَفَ عَنۡهَاۗ سَنَجۡزِي ٱلَّذِينَ يَصۡدِفُونَ عَنۡ ءَايَٰتِنَا سُوٓءَ ٱلۡعَذَابِ بِمَا كَانُواْ يَصۡدِفُونَ
