ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ
Those will have lost who killed their children in foolishness without knowledge and prohibited what Allah had provided for them, inventing untruth about Allah. They have gone astray and were not [rightly] guided.
Tafsir
Verse range: 6:140
(Those have lost who killed their children)—and they are the Arabs who used to kill their children as previously mentioned. Ibn al-Mundhir recorded from Ikrimah that it was revealed regarding those among Rabi’ah and Mudar who used to bury their daughters alive. That is, their souls were ruined by their deserving punishment for that, or their religion was lost. Ibn Kathir and Ibn ‘Amir read it as qattalu (with the tashdid) to denote multiplicity, meaning they did that frequently.
(Out of folly without knowledge)—that is, due to their lightness of mind and their ignorance of the attributes of their Lord, Glorified be He. The word safahan (folly) is in the accusative case as a cause for the killing, or as a state (hal) of the one who did it. This is supported by the reading sufaha’a (fools). It could also be an infinitive (masdar) of a deleted verb indicated by the speech. The prepositional phrase (bi-ghayri ‘ilm) is either an adjective or a state.
(And forbade what Allah has provided for them)—such as the baha’ir (the she-camel dedicated to idols), the sa’ibah (the she-camel turned loose), and the like, (inventing lies against Allah)—it is in the accusative case based on one of the aforementioned aspects. Expressing the Majestic Name [Allah] in the place of a pronoun is to demonstrate the completeness of their arrogance and tyranny.
(They have indeed strayed)—from the straight path, (and were not guided)—to it, even if they were guided by various types of guidance; or they were not guided from the origin. The intent is an exaggeration in negating guidance for them, because the verb form implies the occurrence of misguidance after it did not exist. Therefore, He followed it with this state to clarify their deep-rootedness in misguidance, and that their occurred misguidance is darkness upon darkness. Some investigators stated that the sentence is a conjunction to dallu (they strayed) according to the first interpretation, and a parenthetical statement according to the second. Ibn Razin read: "They had indeed strayed before that and were not guided."
