(Say: "Come, I will recite...")
This is a command to him—upon him be peace and blessings—after the falsehood of what they claimed became apparent, to clarify for them from the forbidden things that which the situation dictates to be clarified, following a wise method. This serves as an indication that their right is to abstain from these prohibitions. As for the forbidden foods, they have already been explained previously.
"Come" (Ta‘ālaw) is an imperative derived from ta‘ālī (to ascend). Its root signifies someone in a high place addressing one who is below them. It was then expanded in usage by generalization and employed as a metaphor for the restricted being used for the absolute. It is also possible here, as has been said, that it is used in its original sense to insinuate that they are in the depths of ignorance, and that if they heeded what is being said to them, they would ascend to the peak of knowledge and the summit of honor.
His saying—Exalted is He—"I will recite" is the answer to the imperative, meaning: "If you come to me, I will recite." The "what" (mā) in His saying—Exalted is He—"what your Lord has forbidden to you" is either a relative pronoun with the referent omitted, meaning: "I will recite that which your Lord has forbidden," i.e., the verses that encompass it (its prohibition). The intent is the verse indicating it. In both possibilities, it is in the accusative position as the object of "I will recite." It is also permissible for it to be interrogative, in which case it is in the accusative position as the object of "forbidden," and the clause functions as the object of "I will recite," since recitation is a category of speech. It is therefore valid for it to govern the clause based on the Kufan school of thought, which holds that a clause is narrated by everything that implies the meaning of speech; others estimate a "saying" or the like in that context. The meaning here, based on the interrogative, is: "Come, let me tell you and clarify the answer to the question of what your Lord has forbidden."
His saying—Exalted is He—"to you" is linked to "forbidden" in all interpretations. It is also permissible for it to be linked to "I will recite." The first is preferred because it is more suitable for a context concerned with mandating abstinence from the mentioned forbidden acts. This is the secret behind employing the title of Lordship while adding it to their pronoun. It does not undermine this that the recited matter is forbidden to everyone, as is not hidden.
"That you do not associate anything with Him" means: any form of polytheism, or anything at all. Thus, "anything" (shay’an) can be an infinitive or an object. The discussion on the grammar of "that not" (an lā) will follow, God willing. He—Exalted is He—began with the command regarding polytheism because it is the greatest of the forbidden acts and the greatest of the major sins.
"And to parents" means: show kindness to them "with an excellence" (iḥsānan) that is complete, in which there is no wrongdoing. It is narrated from Ibn Abbas that it means dutifulness toward them with gentleness and soft-heartedness. One should not be harsh with them in reply, nor stare at them, nor raise one's voice above theirs; rather, one should be before them like a slave before his master, out of humility toward them. God—Exalted is He—followed this obligation immediately because the blessing of parents is the greatest blessing for the servant after the blessing of God—Exalted is He—for the true cause of a human’s existence is God—Majestic and Glorious is He—while the apparent cause is the two parents.
He—Exalted is He—followed the obligation concerning parents with the obligation concerning children due to the perfect appropriateness, saying—Exalted is He—: "And do not kill your children" by burying them alive, "out of poverty," that is, because of actual poverty or the fear of it, as in His saying—Exalted is He—"for fear of poverty." It is said that the address in each verse is directed to a different group, not a single one. Thus, the one addressed by His saying—Exalted is He—"out of poverty" is the one afflicted with poverty, and by His saying—Exalted is He—"for fear of poverty" is the one who has no poverty but fears its occurrence in the future. For this reason, He placed their provision first here in His saying—Majestic and Glorious is He—"We provide for you and for them," and He placed the provision of their children first in the context of fear, so it is said: "We provide for them and for you." This is a beautiful expression.
Regardless, the clause "We" (and what follows it) is an inauguration introduced to provide the reason for the prohibition and to invalidate the causal link they attributed to the reasons for committing what was forbidden. It is a guarantee from Him—Exalted is He—of their provisions; meaning: "We provide for both groups, not you, so do not proceed to what you have been forbidden from on that account."
"And do not approach immorality" means: adultery. The plural form is either for emphasis, or in consideration of the multiplicity of those from whom it issues, or because the intent is to forbid all types of it. Therefore, it is substituted by His saying—Exalted is He—: "what is apparent of it and what is hidden," meaning: what is done of it openly in shops, as is the habit of their base, and what is done in secret by taking lovers, as is the custom of their noble. This is narrated from Ibn Abbas, al-Dahhak, and al-Suddi. It is also said that it refers to all sins.
There are various opinions regarding what is meant by "what is apparent of it and what is hidden" according to this view, to which allusion has been made. The Imam and a group chose this. Some researchers preferred the first (interpretation) because it is most consistent with the order of the coordinated clauses. The reason for placing this prohibition between the prohibition of killing children and the prohibition of killing in general is that immorality in this sense, while being in itself a grave crime, is in the category of killing children, for the children of adultery are in the position of the dead. It has been narrated from him—peace and blessings be upon him—that he said regarding ‘azl (coitus interruptus): "That is a hidden form of infanticide." According to the other opinion, the rationale for placing this general prohibition between its specific instances is not clear, and its placement between the two prohibitions is like separating a tree from its bark. The attachment of the prohibition to "approaching" them is either to emphasize the deterrent against them due to the strength of the urges toward them, or because approaching them is a step toward committing them.
"And do not kill the soul which God has forbidden" means: has forbidden killing by rendering it inviolable through Islam or by a covenant, thus excluding the combatant (ḥarbī) and including the protected person (dhimmī). As for what is narrated from Ibn Jubayr that the soul mentioned is the believing soul, it is not in its place. "Except by right" is an elliptical exception from the most general of states; meaning: do not kill them in any state, except for the state of your involvement in the "right," which is what the Law dictates regarding killing them. This is as narrated in the report: (killing) for apostasy after faith, adultery after marriage, and killing an inviolable soul. Or it is from the most general of causes, meaning: do not kill them for any cause except for the cause of "right," which is what is in the report. Or it is from the most general of infinitives, meaning: do not kill them in any killing, except for a killing that is by right, which is killing for one of the aforementioned reasons.
"This" means: what has been mentioned of the five obligations of great status among the legal obligations, "He has enjoined upon you," that is, He has requested of you with an emphatic request. The nominal sentence is an inauguration brought to renew the covenant and emphasize the obligation to maintain what they were charged with. The Imam said: It was brought to bring acceptance closer to the heart, due to the kindness and mercy it contains.
"That you might use reason" means: that you might employ your intellects which restrain your souls and keep them from committing forbidden evil deeds.
