(6:151) Say to them (O Muhammad!):'Come, let me recite what your Lord has laid down to you: *127
(i) that you associate nothing with Him; *128
(ii) and do good to your parents; *129
(iii) and do not slay your children out of fear of poverty. We provide you and will likewise provide them with sustenance;
(iv) and do not even draw to things shameful *130 - be they open or secret;
(v) and do not slay the soul santified by Allah except in just cause; *131 this He has enjoined upon you so that you may understand;

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*127). The restrictions which had shackled their lives were not those imposed by God. The really worthwhile restrictions are those prescribed by God in order to regulate human life. These have always served as the essential basis of all God-given codes (cf. Exodus. chapter 20).
*128). lle first principle is that they should associate none with God in His divinity: neither in His essence, nor in His attributes, nor in His powers and authority, nor in the rights He has against His creatures.
To associate someone with God in His divinity is to declare that the former shares the essence of God's divinity. Instances of associating others in God's essence are the Christian doctrine of the Trinity, the belief of the pagan Arabs that angels are daughters of God, and the belief of other polytheists in the divine character of their self-styled gods and goddesses and, in some cases, of their royalty. Likewise, a person associates others in the attributes of God when he considers someone other than God to be invested with those attributes which belong exclusively to God. One becomes guilty of this kind of polytheism if one believes somebody either to know all the mysteries of the Unseen or to be all-seeing and all-hearing or to be free of all defects and weaknesses and thus infallible. Again, a person associates others in the authority of God when he recognizes someone to be possessed of authority which belongs to God alone by virtue of His godhead; for example, the power to either benefit or harm people in a supernatural manner, to fulfil the needs of people and rescue them from distress. to protect and shield them, to hear their prayers, to make or mar their fate. A person is guilty of the same when he recognizes someone as possessing the rightful authority to determine what is lawful and what is unlawful, and to make laws for the regulation of human life. Such authority belongs to God alone, and recognizing anyone other than God as possessing it is tantamount to associating others with God in His authority.
Moreover, to associate others with God in His divine rights means that one recognizes someone beside God as legitimately deserving that which may he asked of man by God alone, viz. bowing and prostrating, standing in awe and reverence with folded hands, devotional greeting and kissing the earth, slaughtering animals and making any other offerings in thanksgiving for his grace and benevolence and in acknowledgement of his overlordship, vowing offerings in his name, calling him to rescue one from one's affliction and misfortune, and all the other forms of worship, adoration and reverence which are exclusively for God. In the same way, no one has the-right to be loved to the exclusion of all other attachments, or to be held in such awe that one always fears his wrath and dreads the violation of his command, both openly and in secret. Likewise, it is God - and God alone - Who has the right to be obeyed unconditionally, and Whose guidance should be considered the only criterion of right and wrong. In the same way, man should not commit himself to obey any authority which is either independent of obedience to God or whose command lacks the sanction of God.
If someone accords any of these rights to anyone other than God, he is guilty of associating others with God in His divinity. His guilt is the same whether or not he calls such beings divine.
*129). Accordingly, good treatment of one's parents includes showing them respect and reverence, obeying them, trying to keep them pleased, and serving them. The Qur'an always mentions this right of the parents immediately after mentioning the duty one owes to God alone. This makes it quite clear that the rights of parents have precedence over those of other human beings.
*130). The word fawahish applies to all those acts whose abominable character is self-evident. In the Qur'an all extra-marital sexual relationships, sodomy, nudity, false accusations of unchastity, and taking as one's wife a woman who had been married to one's father, are specifically reckoned as 'shameful deeds' (fawahish). In Hadith, theft, taking intoxicating drinks and begging have been characterized as fawahish, as have many other brazenly indecent acts. Man is required to abstain from them both openly and in secret.
*131). This means that human life, which has been declared inviolable by God, can only be destroyed for just cause. As for what is meant by 'just cause', we ought to remember that three cases are embodied in the Qur'an whereas two additional cases have been stated by the Prophet (peace be on him). The cases mentioned by the Qur'an are the following: (1) That a man is convicted of deliberate homicide and thus the claim of retaliation is established against him.
(2) That someone resists the establishment of the true faith so that fighting against him might become necessary.
(3) That someone is guilty of spreading disorder in the Domain of Islam and strives to overthrow the Islamic order of government.
The two cases mentioned in the Hadith are:
(1) That a person commits illegitimate sexual intercourse even after marriage. >
(2) That a Muslim is guilty of apostasy and rebellion against the Muslim body-politic.
Except for these five reasons, slaying a human being is not permissible, regardless of whether he is a believer, a protected non-Muslim (dhimmi) or an ordinary unbeliever.