Verse. 940

٦ - ٱلْأَنْعَام

6 - Al-An'am

قُلْ تَعَالَوْا اَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ اَلَّا تُشْرِكُوْا بِہٖ شَـيْــــًٔـا وَّبِالْوَالِدَيْنِ اِحْسَانًا۝۰ۚ وَلَا تَقْتُلُوْۗا اَوْلَادَكُمْ مِّنْ اِمْلَاقٍ۝۰ۭ نَحْنُ نَرْزُقُكُمْ وَاِيَّاہُمْ۝۰ۚ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَہَرَ مِنْہَا وَمَا بَطَنَ۝۰ۚ وَلَا تَقْتُلُوا النَّفْسَ الَّتِيْ حَرَّمَ اللہُ اِلَّا بِالْحَقِّ۝۰ۭ ذٰلِكُمْ وَصّٰىكُمْ بِہٖ لَعَلَّكُمْ تَعْقِلُوْنَ۝۱۵۱
Qul taAAalaw atlu ma harrama rabbukum AAalaykum alla tushrikoo bihi shayan wabialwalidayni ihsanan wala taqtuloo awladakum min imlaqin nahnu narzuqukum waiyyahum wala taqraboo alfawahisha ma thahara minha wama batana wala taqtuloo alnnafsa allatee harrama Allahu illa bialhaqqi thalikum wassakum bihi laAAallakum taAAqiloona

English

Ahmed Ali

Tell them: "Come, I will read out what your Lord has made binding on you: That you make none the equal of God, and be good to your parents, and do not abandon your children out of poverty, for We give you food and We shall provide for them; and avoid what is shameful, whether open or hidden, and do not take a life which God has forbidden, unless for some just cause. These things has God enjoined on you. Haply you may understand.

151

Tafseer

'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī

تفسير : (say) o muhammad to malik ibn 'awf and his fellows: (come, i will recite unto you that which your lord hath made a sacred duty for you) in the scripture that was revealed to me: (that ye ascribe no thing as partner unto him) the first thing is that you do not associate with him any of the idols (and that you do good to parents) you be dutiful to parents, (and that ye slay not your children) your daughters (because of penury) out of fear of humiliation and poverty. (we provide for you and for them) i.e. for your children (and that ye draw not nigh to lewd things) fornication (whether open) i.e. open fornication (or concealed) taking lovers in secret. (and that ye slay not the life which allah hath made sacred, save in the course of justice) as a result of cases such as retaliation, stoning, apostasy. (this he hath commanded you) in the qur'an, (in order that you may discern) his command and divine oneness.

Jalāl al-Dīn al-Maḥallī

تفسير : say: ‘come, i will recite that which your lord has made a sacred duty for you: that (allā: [consisting of an-lā] an being explicative) you associate nothing with him, that you be dutiful to parents, and that you do not slay your children, by burying them alive, because of poverty, destitution, that you may fear — we will provide for you and them — and that you do not draw near any acts of lewdness, grave sins, such as fornication, whether it be manifest or concealed, that is, [acts committed] overtly or in secret, and that you do not slay the life which god has made sacred, except rightfully, as in the case of retaliation, or [as] the prescribed punishment for apostasy, and the stoning of an adulterer. this, which is mentioned, is what he has charged you with, that perhaps you will understand, reflect.

Sahl al-Tustari

تفسير : …do not draw near any acts of lewdness, whether openly or in secret...whether openly refers to that which it has been forbidden to do with the external bodily members. or in secret means the persistence (iṣrār) in committing that act, and this is of two kinds: the first is that a person commits a sin and persists in committing it; the other is that he persists in sin through desiring it in his heart, but he is not able to do it when he finds the opportunity because of a weakness in his bodily members, even though he is intent upon doing it. this is one of the most serious forms of persistence.then sahl said:whoever eats what is permissible (ḥalāl) with gluttony is persistent (muṣirr), and whoever preoccupies himself with what the morrow may bring before the morrow arrives is persistent.he was asked about the prophets â, regarding whether they thought about that which did not concern them. he replied:an act with their bodily members was allowed to them, considering that they repented to god, exalted is he, afterwards, let alone a mere thought.he was asked, ‘is there a form of worship for the heart, which god requires of it, other than that which is performed by the bodily members?’ he replied, ‘yes, it is the tranquil repose (sukūn) of the heart [in god].’ then he was asked, ‘is such tranquil repose [in god] obligatory (farḍ) or the knowledge by which it is attained?’ he answered, ‘it is a [kind of] knowledge, which i am calling tranquil repose, and that tranquil repose [in god] leads to certainty (yaqīn). furthermore, tranquil repose accompanied with certainty is an obligation (farīḍa).’his words, exalted is he: