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وَلاَ تَقْرَبُواْ مَالَ ٱلْيَتِيمِ إِلاَّ بِٱلَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ لاَ نُكَلِّفُ نَفْساً إِلاَّ وُسْعَهَا وَإِذَا قُلْتُمْ فَٱعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَىٰ وَبِعَهْدِ ٱللَّهِ أَوْفُواْ ذٰلِكُمْ وَصَّـٰكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ
-Al-An‘âm ( الأنعام )

Kashani Tafsir

And that you do not approach the property of the orphan, in any way whatsoever, save with that which is fairer, except through that trait which is more virtuous, in the way of preserving that [property] or making it multiply, until he is of age, and profits from it, as opposed to [approaching it] by consuming it and spending it for your use or wasting it, since that is most vile. Then after He has illustrated the illicitness of the four genera of vice in their entirety in detail, He enjoins the obligation of the four virtues in a generalised form, because the detailing of the vices avails of the need to detail their counterparts [from among the virtues] since they are included all of them in [the virtue of] justice and so He has enjoined it in all of its aspects, whether in acts or speech, saying: And give full measure and full weight in justice, that is, observe justice between you and [other] creatures in an absolute way. And if you speak, then be just, in other words, say only what is the truth, even if he, the one concerning whom it is spoken, should be a kinsman: so do not be biased in speaking for him or against him by adding or withholding [facts]. And fulfil God's covenant, that is, the affirmation of Oneness and obedience and all that is between you and God in terms of what the former covenant entails for the subsequent one. And since the wayfaring upon the path of virtue, that is the path of the unity and the orienting of oneself towards the Truth, is difficult - being, as they say, 'finer than a hair and sharper than [the edge of] a sword' - especially [difficult] in terms of acts, since to be mindful of moderation regarding them without inclining in some way to the side of excess or immoderation is extremely difficult, He, after saying And give full measure and full weight in justice, says, We do not charge any soul beyond its capacity, illustrating that in this instance [of the QurÌān] He has combined the prohibition against all vices and the enjoining of all virtues in their entirety in such a way that no particulars of the subdivisions of these [two categories of vice and virtue] have been omitted, which is why Ibn ʿAbbās, may God be satisfied with him, said: 'Verily these are clear verses of which nothing has been abrogated by anything in any of the scriptures'. The followers of the two scriptures and all of the sects and creeds are in agreement over his words. Kaʿb al-Aḥbār, 'By the One in whose hand lies the soul of Kaʿb, these were the first [verses] of the Torah'. This, what has been mentioned in terms of the obligation to desist from all vices and to acquire all virtues, is what He has charged you with, in all scriptures by the tongues of all messengers, that perhaps you will remember, upon hearing them, what God has endowed you with of perfection and deposited in your preparedness from pre-eternity.