قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَذَا فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُمْ بِرَبِّهِمْ يَعْدِلُونَ ﴿۱۵۰﴾ قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿۱۵۱﴾

﴾150﴿ Qul halumma shuhadaaa'akumul lazeena yash hadoona annal laaha harrama haazaa fa in shahidoo falaa tashhad ma'ahum; wa laa tattabi' ahwaaa'al lazeena kazzaboo bi Aayaatinaa wallazeena laa yu'minoona bil Aakhirati wa hum bi Rabbihim ya'diloon
﴾151﴿ Qul ta'aalaw atlu maa harrama Rabbukum 'alaikum allaa tushrikoo bihee shai'anw wa bilwaalidaini ihsaananw wa laa taqtulooo awlaadakum min imlaaq; nahnu narzuqukum wa iyyaahum wa laa taqrabul fawaahisha maa zahara minhaa wa maa batana wa laa taqtulun nafsal latee harramal laahu illaa bilhaqq; zaalikum wassaakum bihee la'allakum ta'qiloon

﴾150﴿ Say, “Bring your scholars who can testify, without doubt, that Allah has made these things unlawful.” But if they bear witness (without evidence), then do not follow them, and do not follow the desires of those who deny Our signs, who do not believe in the Hereafter, and who set equals to their Lord.
﴾151﴿ Say, “Come, let me recite what your Lord has forbidden to you: that you do not associate anything with Him, and show kindness to your parents, and do not kill your children out of fear of poverty—we provide for you and for them—and do not approach shameful deeds, whether openly or in secret, and do not kill the soul which Allah has forbidden except by right. This He has commanded you, so that you may use reason.”

[150] This is a demand for proof from their scholars or learned ones.
(Hādhā) — this refers to what was mentioned in verses 138 and 139: their baseless prohibitions and claims.
(Alladhīna kadhdhabū) — this describes the three core foundations of disbelief:
1. Denial of Allah’s signs (āyāt),
2. Rejection of the Resurrection (Akhirah),
3. Associating partners with Allah (shirk).
Their religion is built purely upon desires and whims.
(Fa-in shahidū) — means: if they declare these claims from themselves without any sound evidence, then do not follow them, for following desires (without knowledge) is forbidden.
[151] From this verse to the end of the passage is the third section. In this part, six prohibitions are mentioned, five legal rulings are explained, followed by a textual (scriptural) proof from the Book of Mūsā (peace be upon him), an encouragement to follow the Qur’an to remove all excuses, and in the end, the Prophet’s mission is clarified as a refutation of shirk, with the conclusion being a strong encouragement toward guidance.
(Qul ta‘ālaw) — Say to the people: What you have made unlawful for yourselves is not truly forbidden; rather, these are the true prohibitions of Allah. According to Qurtubī, it is obligatory for all scholars to clarify these prohibitions. The word ta‘ālaw (come up) implies that accepting this message leads to elevation and nobility.
Ibn Abī Ḥātim narrates a marfū‘ hadith that the Messenger of Allah (May Allah bless him and give him peace) used to take allegiance (bay‘ah) from his companions on the basis of these three verses.
(Mā ḥarrama rabbukum) — In this verse, five clear commands are listed, and violating them is forbidden. These are placed under the heading of ḥarrama (prohibited), and each of them is known by people of sound intellect to be evil and harmful.
(Wa lā taqtulū) — Killing is described in three forms:
1. Literal/physical killing, as practiced by the idolaters of Jāhiliyyah.
2. Killing through abortion, birth control, and population planning.
3. Symbolic or judgmental killing — i.e., depriving someone of religious knowledge, and distracting them with worldly matters for the sake of earning a livelihood.
This verse forbids poor people from killing their children out of fear of poverty. In Surah Banī Isrā’īl, wealthy people are warned against killing their children out of fear of future poverty.
That’s why in this verse it says: (min imlāq) — implying current poverty. But in Surah Isrā’, it says: (khashyat imlāq) — fear of becoming poor.
And because in a state of poverty a person thinks of themselves first, here it says: (narzuqukum wa iyyāhum) — We provide for you and them. But in the other verse, in a state of wealth, concern is focused on the children’s future, so it says: We provide for them and you — bringing them first.
(Wa bi-l-wālidayni) — indicates that the right of parents is not just avoiding harm, but that kindness (iḥsān) to them is obligatory.
(Al-fawāḥish) — refers to indecent, shameful sins that even the intellect recognizes as disgraceful.
(Bi-l-ḥaqq) — Killing is only allowed with legitimate cause, such as:
Apostasy (after repentance is refused), Legal retribution (qiṣāṣ), Adultery after marriage (punishable by death).
(Waṣṣākum) — Allah has enjoined this upon you — meaning this is a strongly emphasized command that cannot be abrogated or ignored.