وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَكُمۡ خَشۡيَةَ إِمۡلَـٰقٍ۬ۖ نَّحۡنُ نَرۡزُقُهُمۡ وَإِيَّاكُمۡۚ إِنَّ قَتۡلَهُمۡ ڪَانَ خِطۡـًٔ۬ا كَبِيرً۬ا
And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.
Allah enjoins moderation in living. He condemns miserliness and forbids extravagance.
(And let not your hand be tied (like a miser) to your neck,) this means, do not be miserly and stingy, never giving anything to anyone, as the Jews - may the curses of Allah be upon them - said, "Allah's Hand is tied up (i.e., He does not give and spend of His bounty)''. They attributed miserliness to Him, Exalted and Sanctified be the Most Generous Bestower!
(nor overextend it (like a spendthrift)) means, nor be extravagant in spending and giving more than you can afford, or paying more than you earn, lest you become blameworthy and find yourself in severe poverty. If you are a miser, people will blame you and condemn you, and no longer rely on you. When you spend more than you can afford, you will find yourself without anything to spend, so you will be worn out, like an animal that cannot walk, so it becomes weak and incapable. It is described as worn out, which is similar in meaning to exhausted. As Allah says:
(Then look again: "Can you see any rifts'' Then look again and yet again, your sight will return to you in a state of humiliation and worn out.) (67:3-4) meaning, unable to see any faults. Similarly, Ibn `Abbas, Al-Hasan, Qatadah, Ibn Jurayj, Ibn Zayd and others understood this Ayah as miserliness and extravagance. It was reported in the Two Sahihs from the Hadith of Abu Az-Zinad from Al-A`raj that Abu Hurayrah heard the Messenger of Allah say:
(The parable of the miser and the almsgiver is that of two persons wearing iron cloaks from their chests to their collar-bones. When the almsgiver gives in charity, the cloak becomes spacious until it covers his whole body to such an extent that it hides his fingertips and covers his tracks (obliterates his tracks - or, his sins will be forgiven). And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to its place, and he tries to widen it, but it does not become wide.) This version was recorded by Al-Bukhari in the Book of Zakah. In the Two Sahihs it is recorded that Mu`awiyah bin Abi Muzarrid narrated from Sa`id bin Yasar that Abu Hurayrah said: "The Messenger of Allah said:
(There is no day when a person wakes up but two angels come down from heaven. One of them says, `O Allah, compensate the one who gives (in charity),' and the other one says, `O Allah, destroy the one who withholds.')'' Muslim recorded from Abu Hurayrah that the Prophet said:
(Wealth never decreases because of Sadaqah (charity). Allah never increases a servant who gives in charity except in honor, and whoever is humble for the sake of Allah, Allah will raise him in status.) According to a Hadith narrated by Abu Kathir from `Abdullah bin `Amr, who attributed it to the Prophet:
(Beware of stinginess for it destroyed the people who came before you. It commanded them to be miserly, so they were miserly; and it commanded them to cut the ties of kinship, so they cut them; and it commanded them to commit immoral actions, so they did so.)
(Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills).) This Ayah is telling us that Allah is the One Who provides or withholds, the Bestower Who is running the affairs of His creation as He wills. He makes rich whomever He wills, and He makes poor whomever He wills, by the wisdom that is His. He said:
(Verily, He is Ever All-Knower, All-Seer of His servants.) meaning, He knows and sees who deserves to be rich and who deserves to be poor. In some cases, richness may be decreed so that a person gets carried away, leading to his own doom. In other cases, poverty may be a punishment. We seek refuge with Allah from both.
(31. And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing of them is a great sin.)
وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓۖ إِنَّهُ ۥ كَانَ فَـٰحِشَةً۬ وَسَآءَ سَبِيلاً۬
And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.
This Ayah indicates that Allah is more compassionate towards His servants than a father to his child, because He forbids killing children just as He enjoins parents to take care of their children in matters of inheritance. The people of Jahiliyyah would not allow their daughters to inherit from them, and some would even kill their daughters lest they make them more poor. Allah forbade that and said:
(And kill not your children for fear of poverty.) meaning, lest they may make you poor in the future. This is why Allah mentions the children's provision first:
(We shall provide for them as well as for you.) In Surat Al-An`am, Allah says:
(kill not your children because of poverty.) (6:151)
(We provide sustenance for you and for them) (6:151) and,
(Surely, the killing of them is a great sin.) means, a major sin. In Two Sahihs it is recorded that `Abdullah bin Mas`ud said: "I said, `O Messenger of Allah, which sin is the worst' He said,
(To appoint rivals of Allah when He has created you.) I asked, `Then what' He said, (To kill your child lest he should eat with you.) I asked, `Then what' He said, (To commit adultery with your neighbor's wife.)''
(32. And come not near to unlawful sex. Verily, it is Fahishah (immoral sin) and an evil way.)
وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومً۬ا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَـٰنً۬ا فَلَا يُسۡرِف فِّى ٱلۡقَتۡلِۖ إِنَّهُ ۥ كَانَ مَنصُورً۬ا
And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly – We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].
Allah says, forbidding His servants to commit Zina or to approach it or to do anything that may lead to it:
(And come not near to unlawful sex. Verily, it is a Fahishah (immoral sin)) meaning a major sin,
(and an evil way.) meaning, a terrible way to behave. Imam Ahmad recorded Abu Umamah saying that a young man came to the Prophet and said, "O Messenger of Allah! Give me permission to commit Zina (unlawful sex).'' The people surrounded him and rebuked him, saying, "Stop! Stop!'' But the Prophet said,
(Come close) The young man came to him, and he said,
(Sit down) so he sat down. The Prophet said,
(Would you like it (unlawful sex) for your mother) He said, "No, by Allah, may I be ransomed for you.'' The Prophet said,
(Neither do the people like it for their mothers.) The Prophet said,
(Would you like it for your daughter) He said, "No, by Allah, may I be ransomed for you.'' The Prophet said,
(Neither do the people like it for their daughters.) The Prophet said,
(Would you like it for your sister) He said, "No, by Allah, may I be ransomed for you.'' The Prophet said,
(Neither do the people like it for their sisters.) The Prophet said,
(Would you like it for your paternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you.'' The Prophet said,
(Neither do the people like it for their paternal aunts.) The Prophet said,
(Would you like it for your maternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you.'' The Prophet said,
(Neither do the people like it for their maternal aunts.) Then the Prophet put his hand on him and said,
(O Allah, forgive his sin, purify his heart and guard his chastity.) After that the young man never paid attention to anything of that nature.
(33. And do not kill anyone whose killing Allah has forbidden, except for a just cause. And whoever is killed wrongfully (not by mistake), We have given his heir the authority. But let him not exceed limits in the matter of taking life. Verily, he is helped.)
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُ ۥۚ وَأَوۡفُواْ بِٱلۡعَهۡدِۖ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولاً۬
And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.
It was reported in the Two Sahihs that the Messenger of Allah said:
(The blood of a Muslim who bears witness to La ilaha illallah and that Muhammad is the Messenger of Allah, is not permissible (to be shed) except in three cases: a soul for a soul (i.e., in the case of murder), an adulterer who is married, and a person who leaves his religion and deserts the Jama'ah.) The following is recorded in the books of the Sunan:
(If the world were to be destroyed, it would be of less importance to Allah than the killing of a Muslim.)
(And whoever is killed wrongfully, We have given his heir the authority.) The authority is over the killer. The heir has the choice; if he wishes, he may have him killed in retaliation, or he may forgive him in return for the payment of the Diyah (blood money), or he may forgive him with no payment, as is reported in the Sunnah. The great scholar and Imam Ibn `Abbas understood from the general meaning of this Ayah that Mu`awiyah should take power, because he was the heir of `Uthman, who had been killed wrongfully, may Allah be pleased with him, and Mu`awiyah did event- ually take power, as Ibn `Abbas said on the basis of this Ayah. This is one of the stranger of matters.
(But let him not exceed limits in the matter of taking life.) They said: this means the heir should not go to extremes in killing the killer, such as mutilating the body or taking revenge on persons other than the killer.
(Verily, he is helped.) means, the heir is helped against the killer by the Shari`ah and by divine decree.
(34. And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfill (every) covenant. Verily, the covenant will be questioned about.) (35. And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.)
وَأَوۡفُواْ ٱلۡكَيۡلَ إِذَا كِلۡتُمۡ وَزِنُواْ بِٱلۡقِسۡطَاسِ ٱلۡمُسۡتَقِيمِۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً۬
And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result.
It was reported in the Two Sahihs that the Messenger of Allah said:
(The blood of a Muslim who bears witness to La ilaha illallah and that Muhammad is the Messenger of Allah, is not permissible (to be shed) except in three cases: a soul for a soul (i.e., in the case of murder), an adulterer who is married, and a person who leaves his religion and deserts the Jama'ah.) The following is recorded in the books of the Sunan:
(If the world were to be destroyed, it would be of less importance to Allah than the killing of a Muslim.)
(And whoever is killed wrongfully, We have given his heir the authority.) The authority is over the killer. The heir has the choice; if he wishes, he may have him killed in retaliation, or he may forgive him in return for the payment of the Diyah (blood money), or he may forgive him with no payment, as is reported in the Sunnah. The great scholar and Imam Ibn `Abbas understood from the general meaning of this Ayah that Mu`awiyah should take power, because he was the heir of `Uthman, who had been killed wrongfully, may Allah be pleased with him, and Mu`awiyah did event- ually take power, as Ibn `Abbas said on the basis of this Ayah. This is one of the stranger of matters.
(But let him not exceed limits in the matter of taking life.) They said: this means the heir should not go to extremes in killing the killer, such as mutilating the body or taking revenge on persons other than the killer.
(Verily, he is helped.) means, the heir is helped against the killer by the Shari`ah and by divine decree.
(34. And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfill (every) covenant. Verily, the covenant will be questioned about.) (35. And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.)
وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُوْلَـٰٓٮِٕكَ كَانَ عَنۡهُ مَسۡـُٔولاً۬
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned.
(And come not near to the orphan's property except to improve it, until he attains the age of full strength.) meaning, do not dispose of the orphan's wealth except in a proper manner.
(but consume it ﴿the orphan's property﴾ not wastefully and hastily fearing that they should grow up, and whoever (among guardians) is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his labor).) (4:6) In Sahih Muslim it is recorded that the Messenger of Allah said to Abu Dharr:
(O Abu Dharr, I see that you are weak (in administering), and I like for you that which I like for myself. Do not let yourself be appointed as Amir over two people, and do not let yourself be appointed as guardian of an orphan's property.)
(And fulfill (every) covenant.) meaning, everything that you promise people, and the covenants that you agree to, because the person who makes a covenant or a promise will be asked about it:
(Verily, the covenant will be questioned about.)
(And give full measure when you measure.) meaning, do not try to make it weigh less nor wrong people with their belongings.
(and weigh with a balance) meaning scales,
(that is straight.) meaning that which is not distorted nor that which will cause confusion.
(that is good) for you, in your daily life and in your Hereafter. So Allah says:
(and better in the end.) meaning, with regard to your ultimate end in the Hereafter.
(That is good (advantageous) and better in the end.) Sa`id narrated that Qatadah said that this means "Better in reward and a better end. '' Ibn `Abbas used to say: "O people, you are entrusted with two things for which the people who came before you were destroyed - these weights and measures.''
(36. And follow not that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allah).)
وَلَا تَمۡشِ فِى ٱلۡأَرۡضِ مَرَحًاۖ إِنَّكَ لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولاً۬
And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.
`Ali bin Abi Talhah reported that Ibn `Abbas said: "This means) do not say (anything of which you have no knowledge).'' Al-`Awfi said: "Do not accuse anyone of that of which you have no knowledge.'' Muhammad bin Al-Hanafiyyah said: "It means bearing false witness.'' Qatadah said: "Do not say, `I have seen', when you did not see anything, or `I have heard', when you did not hear anything, or `I know', when you do not know, for Allah will ask you about all of that.'' In conclusion, what they said means that Allah forbids speaking without knowledge and only on the basis of suspicion, which is mere imagination and illusions. As Allah says:
(Avoid much suspicion; indeed some suspicions are sins.) (49:12) According to a Hadith:
(Beware of suspicion, for suspicion is the falsest of speech.) The following Hadith is found in Sunan Abu Dawud:
(What an evil habit it is for a man to say, `They claimed...') According to another Hadith:
(The worst of lies is for a man to claim to have seen something that he has not seen.) In the Sahih it says:
(Whoever claims to have seen a dream (when he has not seen) will be told on the Day of Resurrection to make a knot between two barley grains, and he will not be able to do it.)
(each of those ones) means these faculties, hearing, sight and the heart,
(will be questioned.) means, the person will be asked about them on the Day of Resurrection, and they will be asked about him and what he did with them.
(37. And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth nor can you attain a stature like the mountains in height.) (38. All the bad aspects of these (the above mentioned things) are hateful to your Lord.)
كُلُّ ذَٲلِكَ كَانَ سَيِّئُهُ ۥ عِندَ رَبِّكَ مَكۡرُوهً۬ا
All that – its evil is ever, in the sight of your Lord, detested.
`Ali bin Abi Talhah reported that Ibn `Abbas said: "This means) do not say (anything of which you have no knowledge).'' Al-`Awfi said: "Do not accuse anyone of that of which you have no knowledge.'' Muhammad bin Al-Hanafiyyah said: "It means bearing false witness.'' Qatadah said: "Do not say, `I have seen', when you did not see anything, or `I have heard', when you did not hear anything, or `I know', when you do not know, for Allah will ask you about all of that.'' In conclusion, what they said means that Allah forbids speaking without knowledge and only on the basis of suspicion, which is mere imagination and illusions. As Allah says:
(Avoid much suspicion; indeed some suspicions are sins.) (49:12) According to a Hadith:
(Beware of suspicion, for suspicion is the falsest of speech.) The following Hadith is found in Sunan Abu Dawud:
(What an evil habit it is for a man to say, `They claimed...') According to another Hadith:
(The worst of lies is for a man to claim to have seen something that he has not seen.) In the Sahih it says:
(Whoever claims to have seen a dream (when he has not seen) will be told on the Day of Resurrection to make a knot between two barley grains, and he will not be able to do it.)
(each of those ones) means these faculties, hearing, sight and the heart,
(will be questioned.) means, the person will be asked about them on the Day of Resurrection, and they will be asked about him and what he did with them.
(37. And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth nor can you attain a stature like the mountains in height.) (38. All the bad aspects of these (the above mentioned things) are hateful to your Lord.)
ذَٲلِكَ مِمَّآ أَوۡحَىٰٓ إِلَيۡكَ رَبُّكَ مِنَ ٱلۡحِكۡمَةِۗ وَلَا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتُلۡقَىٰ فِى جَهَنَّمَ مَلُومً۬ا مَّدۡحُورًا
That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished.
Allah forbids His servants to strut and walk in a boastful manner:
(And walk not on the earth with conceit and arrogance.) meaning, walking in boastful manner and acting proud, like those who are arrogant oppressors.
(Verily, you can neither rend nor penetrate the earth) means, you cannot penetrate the earth with your walking. This was the opinion of Ibn Jarir.
(39. This is (part) of Al-Hikmah (wisdom) which your Lord has revealed to you. And set not up with Allah any other god lest you should be thrown into Hell, blameworthy and rejected (from Allah's mercy).)
أَفَأَصۡفَٮٰكُمۡ رَبُّڪُم بِٱلۡبَنِينَ وَٱتَّخَذَ مِنَ ٱلۡمَلَـٰٓٮِٕكَةِ إِنَـٰثًاۚ إِنَّكُمۡ لَتَقُولُونَ قَوۡلاً عَظِيمً۬ا
Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.
Allah says: `What We have commanded you to do is part of good manners, and what We have forbidden you are evil qualities. We have revealed this to you, O Muhammad, so that you may command the people likewise.'
(And set not up with Allah any other god lest you should be thrown into Hell, blameworthy) meaning, your own self will blame you, as will Allah and His creation.
(rejected) means far removed from everything good. Ibn `Abbas and Qatadah said: "(It means) cast out.'' This is an address to the Ummah via the Messenger, for he is infallible.
(40. Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.)