Tradução dos significados do Nobre Qur’an. - Tradução para o inglês - Dr. Waleed Bleyhesh Omary (trabalhando)
قَالَ يَٰمُوسَىٰٓ إِنِّي ٱصۡطَفَيۡتُكَ عَلَى ٱلنَّاسِ بِرِسَٰلَٰتِي وَبِكَلَٰمِي فَخُذۡ مَآ ءَاتَيۡتُكَ وَكُن مِّنَ ٱلشَّٰكِرِينَ
[1755] For refusing him his demand, God assuaged Moses by spelling out His singularly most important bounties on him (cf. al-Rāzī, Abū Ḥayyān).
وَكَتَبۡنَا لَهُۥ فِي ٱلۡأَلۡوَاحِ مِن كُلِّ شَيۡءٖ مَّوۡعِظَةٗ وَتَفۡصِيلٗا لِّكُلِّ شَيۡءٖ فَخُذۡهَا بِقُوَّةٖ وَأۡمُرۡ قَوۡمَكَ يَأۡخُذُواْ بِأَحۡسَنِهَاۚ سَأُوْرِيكُمۡ دَارَ ٱلۡفَٰسِقِينَ
[1756] The tablets (al-alwāḥ) which contained the Torah (cf. al-Wāḥidī, al-Rāzī, al-Qurṭubī, Ibn Kathīr) detailed all the laws and guidelines that Moses’ nation needed (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah, al-Saʿdī).
[1757] “Then ˹know that˺ We had given Mūsā the Book ˹the Torah˺ in perfection ˹for Our bounty˺ for he who did well and detailing everything; a guidance and mercy so that they may Believe in meeting their Lord” (6: 154).
[1758] Firmly adhere to the dictates of the Torah (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
[1759] They were told to observe and practice the best of what they find in the Torah: carry out its bidding, avoid what is forbidden and ponder over its moral directions (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[1760] Sa-urīkum dār al-fāsiqīn (rendered here directly) has been a site of argument among scholars. Some have opined that the ‘abode of those who contravene’ is Hellfire, taking it to refer to those who contravene the dictates of the Torah (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Muyassar, al-Mukhtaṣar). Others have taken it to mean the hometown of the Canaanites, i.e. Jerusalem, and thus it was a promise from God that should they adhere to the Torah, they would be rewarded with the blessed land (cf. al-Qāsimī, Ibn ʿĀshūr).
سَأَصۡرِفُ عَنۡ ءَايَٰتِيَ ٱلَّذِينَ يَتَكَبَّرُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَإِن يَرَوۡاْ كُلَّ ءَايَةٖ لَّا يُؤۡمِنُواْ بِهَا وَإِن يَرَوۡاْ سَبِيلَ ٱلرُّشۡدِ لَا يَتَّخِذُوهُ سَبِيلٗا وَإِن يَرَوۡاْ سَبِيلَ ٱلۡغَيِّ يَتَّخِذُوهُ سَبِيلٗاۚ ذَٰلِكَ بِأَنَّهُمۡ كَذَّبُواْ بِـَٔايَٰتِنَا وَكَانُواْ عَنۡهَا غَٰفِلِينَ
[1761] Reflective parentheses such as this passage are meant to serve a number of purposes. Here, it could be taken to bring relevance to the flow of narrative; i.e. food for thought. The reader/listener/reciter is directed to draw lessons from the epic story of the Israelites and how haughtily many of them dealt with the myriad of Signs that they were exposed to. This bore special significance to the immediate community of revelation around whom the Israelites lived in their multitudes and who were regarded with respect for their being ‘People of the Book’.
[1762] Arrogance is pointed out here as a major cause for falling into Denial, because it forms an insurmountable barrier between the heart and Believing; the arrogant will not heed admonition nor will they hearken to advice (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 13/242). Arrogance was the cardinal sin that drove Satan out of Paradise (cf. Aya 13 above) and it is the most dangerous human impulse that has to be repressed by humbly and sincerely prostrating to God and glorifying Him (cf. Aya 206 below).
This is their punishment from God: “…so when they deviated, Allah caused their hearts to deviate; for Allah does not guide the rebellious people” (61: 5); “We keep on turning their hearts and their sights away for not Believing in it the first time and ˹thus˺ We leave them to wander aimlessly in their ˹unbending˺ recalcitrance” (6: 110).
[1763] “Had We sent down the angels ˹successively˺ to them, made the dead talk to them and congregated everything right before them, they would not have Believed unless that Allah wills it so; but indeed most of them are ignorant” (6: 111).
[1764] Out of a deep-seated lack of sincere will to embrace Faith, their first reaction to the Signs was to deny them. They did not make the necessary effort to consider and contemplate them and, thus, treated them with disdain. So God, in punishment of them, diverted their hearts away from them, much to their grave detriment (cf. Ibn ʿĀshūr): “We created not the Heavens and Earth and whatsoever is in between them save with Truth, and for a term stated. Yet the Deniers are turning away from what they have been warned about” (46: 3).
وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَلِقَآءِ ٱلۡأٓخِرَةِ حَبِطَتۡ أَعۡمَٰلُهُمۡۚ هَلۡ يُجۡزَوۡنَ إِلَّا مَا كَانُواْ يَعۡمَلُونَ
[1765] “We thus requited them for their Denying; do We ever requite save the ardent Denier” (34: 17).
وَٱتَّخَذَ قَوۡمُ مُوسَىٰ مِنۢ بَعۡدِهِۦ مِنۡ حُلِيِّهِمۡ عِجۡلٗا جَسَدٗا لَّهُۥ خُوَارٌۚ أَلَمۡ يَرَوۡاْ أَنَّهُۥ لَا يُكَلِّمُهُمۡ وَلَا يَهۡدِيهِمۡ سَبِيلًاۘ ٱتَّخَذُوهُ وَكَانُواْ ظَٰلِمِينَ
[1766] When Moses (عليه السلام) was gone for forty nights for his appointment with God, his people sculptured out of their jewellery a calf that produced a bellowing sound and worshipped it: “And ˹remember˺ when We appointed forty nights for Moses, and then when he was away you took up ˹worshipping˺ the calf—you were unjust” (2: 51).
[1767] This mere body even lacked the most basic attributes of being a god (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 13/242): “How did they not see that it could not give them any response and had no power to harm or benefit them?” (20: 89)
[1768] “˹Remember˺ When Moses said to his people: “My people, you have done yourselves injustice by taking the calf ˹as an idol˺…” (2: 54).
وَلَمَّا سُقِطَ فِيٓ أَيۡدِيهِمۡ وَرَأَوۡاْ أَنَّهُمۡ قَدۡ ضَلُّواْ قَالُواْ لَئِن لَّمۡ يَرۡحَمۡنَا رَبُّنَا وَيَغۡفِرۡ لَنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ
