Topic: Eat Wholesome
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَٱشْكُرُوا۟ لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
5:6; 16:115; 23:52; 40:65.
اصل عبارت میں عِبَادَۃ کے ساتھ ضمیر اور شُکْر کے ساتھ اللہ کا لفظ استعمال ہوا ہے لیکن ترجمہ میں عبادت کے ساتھ اللہ کا لفظ اور شکر کے ساتھ ضمیر استعمال کی گئی ہے کیونکہ اردو ترتیب میں اس کے سوا چارہ نہ تھا۔
5:6; 16:115; 23:52; 40:65.
The injunction contained in the words, "eat of good, pure and wholesome things (Tayyibat) indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be allowed by the Shari‘ah.
5:6; 16:115; 23:52; 40:65.
Commentary:
The injunction contained in the words, "eat of طیبات i.e. good, pure and wholesome things", indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be حلال i.e. allowed by Law. The injunction is thus very important and far-reaching in its effect. The words, We have provided for you, further imply that Muslims are also not allowed to make use of things acquired by unfair and unlawful means. Only the things bestowed by God, i.e. those lawfully earned, are to be used.
g
5:6; 16:115; 23:52; 40:65.
5
اصل عبارت میں عِبَادَۃ کے ساتھ ضمیر اور شُکْر کے ساتھ اللہ کا لفظ استعمال ہوا ہے لیکن ترجمہ میں عبادت کے ساتھ اللہ کا لفظ اور شکر کے ساتھ ضمیر استعمال کی گئی ہے کیونکہ اردو ترتیب میں اس کے سوا چارہ نہ تھا۔
a
5:6; 16:115; 23:52; 40:65.
179
Commentary:
The injunction contained in the words, "eat of طیبات i.e. good, pure and wholesome things", indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be حلال i.e. allowed by Law. The injunction is thus very important and far-reaching in its effect. The words, We have provided for you, further imply that Muslims are also not allowed to make use of things acquired by unfair and unlawful means. Only the things bestowed by God, i.e. those lawfully earned, are to be used.
a
5:6; 16:115; 23:52; 40:65.
197
The injunction contained in the words, "eat of good, pure and wholesome things (Tayyibat) indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be allowed by the Shari‘ah.
لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ثُمَّ ٱتَّقَوا۟ وَّءَامَنُوا۟ ثُمَّ ٱتَّقَوا۟ وَّأَحْسَنُوا۟ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ
Two important principles emerge from this verse: (a) That the things of this world having been made for the use and benefit of man are, as a rule, pure and clean; the forbidden things being only exceptions. (b) That clean and pure food exercises a beneficial influence on man’s moral development, while unclean and impure food produces an adverse effect. The verse lays down three stages of spiritual progress. In the first stage, believers fear God and believe and do good works; in the second stage they fear God and believe, their belief at this stage being so strong that the doing of good works becomes, as it were, a part and parcel of their belief. In the third stage they fear God and do good to their fellow beings as if they are actually seeing God.
Commentary:
The verse does not mean, as may be wrongly inferred, that if a person believes and does good works, he can take any food. On the contrary, it purports to lay down a condition the observance of which can secure a person against using a forbidden food, i.e. a food which is calculated to do him physical or spiritual harm. The condition is that he should fear God and believe and do good works; and it is evident that those who really fear God and believe in Him and do good works can never think of eating forbidden food. Indeed, a person may eat anything, if his partaking of it leads to his becoming pious and God fearing; and it is clear that such food, the eating of which makes a person pious and God-fearing, cannot but be pure and clean, for it is only clean food which can bring about such a result.
Two important principles emerge from this verse: (a) that the things of this world having been made for the use and benefit of man are, as a rule, pure and clean; the forbidden things being only exceptions; (b) that clean and pure food exercises a beneficial influence on man’s spiritual development, while unclean and impure food produces an adverse effect upon it.
Moreover, the verse lays down three stages of spiritual progress for believers. In the first stage, believers fear God and believe and do good works, while in the second stage they fear God and believe, their belief being at this stage so strong as to become a natural and constant source of good works which become, as it were, part and parcel of their belief, and in the third and final stage they fear God and do good to others which is not possible without perfect belief and good works, the mention of both of which has consequently been here left out as being understood. Thus, the words "and do good works" have been omitted in the description of the second stage, while the words "and believe" have been replaced with the words "and do good" in the description of the third stage.
It should be noted that the expression اتقوا (fear God), which has been repeated three times in the verse under comment, is peculiar to the Arabic language and gives a very vast meaning, the root idea underlying the word being "to be ever watchful and to be ever taking God for shelter" (see 2:3). Similarly, the expression احسنوا (do good) is very vast in its significance, for which see 2:113.
721
Commentary:
The verse does not mean, as may be wrongly inferred, that if a person believes and does good works, he can take any food. On the contrary, it purports to lay down a condition the observance of which can secure a person against using a forbidden food, i.e. a food which is calculated to do him physical or spiritual harm. The condition is that he should fear God and believe and do good works; and it is evident that those who really fear God and believe in Him and do good works can never think of eating forbidden food. Indeed, a person may eat anything, if his partaking of it leads to his becoming pious and God fearing; and it is clear that such food, the eating of which makes a person pious and God-fearing, cannot but be pure and clean, for it is only clean food which can bring about such a result.
Two important principles emerge from this verse: (a) that the things of this world having been made for the use and benefit of man are, as a rule, pure and clean; the forbidden things being only exceptions; (b) that clean and pure food exercises a beneficial influence on man’s spiritual development, while unclean and impure food produces an adverse effect upon it.
Moreover, the verse lays down three stages of spiritual progress for believers. In the first stage, believers fear God and believe and do good works, while in the second stage they fear God and believe, their belief being at this stage so strong as to become a natural and constant source of good works which become, as it were, part and parcel of their belief, and in the third and final stage they fear God and do good to others which is not possible without perfect belief and good works, the mention of both of which has consequently been here left out as being understood. Thus, the words "and do good works" have been omitted in the description of the second stage, while the words "and believe" have been replaced with the words "and do good" in the description of the third stage.
It should be noted that the expression اتقوا (fear God), which has been repeated three times in the verse under comment, is peculiar to the Arabic language and gives a very vast meaning, the root idea underlying the word being "to be ever watchful and to be ever taking God for shelter" (see 2:3). Similarly, the expression احسنوا (do good) is very vast in its significance, for which see 2:113.
791
Two important principles emerge from this verse: (a) That the things of this world having been made for the use and benefit of man are, as a rule, pure and clean; the forbidden things being only exceptions. (b) That clean and pure food exercises a beneficial influence on man’s moral development, while unclean and impure food produces an adverse effect. The verse lays down three stages of spiritual progress. In the first stage, believers fear God and believe and do good works; in the second stage they fear God and believe, their belief at this stage being so strong that the doing of good works becomes, as it were, a part and parcel of their belief. In the third stage they fear God and do good to their fellow beings as if they are actually seeing God.
وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَعْقِلُونَ
13:5; 16:12; 23:20; 36:35.
13:5; 16:12; 23:20; 36:35.
When things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine Teaching remains intact, it is a source of great spiritual benefit, but when it is interfered with, it loses all its usefulness.
13:5; 16:12; 23:20; 36:35.
Commentary:
The verse means to say that when things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine teaching remains intact, it is a source of great spiritual benefit, but when man interferes with it, it loses its usefulness and becomes harmful. The verse also points out that all wise and thoughtful persons can easily understand that everything is best suited for the purpose which it has been designed by God to serve and that to use it for any other purpose is only to destroy its usefulness. Similarly, it is not given to man to devise spiritual teachings or to interfere with those revealed by God without spoiling them or destroying their usefulness.
b
13:5; 16:12; 23:20; 36:35.
a
13:5; 16:12; 23:20; 36:35.
1868
Commentary:
The verse means to say that when things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine teaching remains intact, it is a source of great spiritual benefit, but when man interferes with it, it loses its usefulness and becomes harmful. The verse also points out that all wise and thoughtful persons can easily understand that everything is best suited for the purpose which it has been designed by God to serve and that to use it for any other purpose is only to destroy its usefulness. Similarly, it is not given to man to devise spiritual teachings or to interfere with those revealed by God without spoiling them or destroying their usefulness.
a
13:5; 16:12; 23:20; 36:35.
1555A
When things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine Teaching remains intact, it is a source of great spiritual benefit, but when it is interfered with, it loses all its usefulness.
فَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًا طَيِّبًا وَٱشْكُرُوا۟ نِعْمَتَ ٱللَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
2:169; 5:89; 8:70.
Commentary:
In the preceding two verses the disbelievers of Mecca were threatened with hunger and fear and in the present verse the Faithful are promised security and plenty. The verse further points out that whereas disbelievers used all sorts of means—good or bad—to earn wealth, the earnings of the Faithful would be good and lawful, and because their lives would be free from fear and anxiety, the food they eat would help their physical and mental growth.
c
2:169; 5:89; 8:70.
690
参见第2:169, 174; 5:4; 6:119, 120 和 146 节经文。
a
2:169; 5:89; 8:70.
1915
Commentary:
In the preceding two verses the disbelievers of Mecca were threatened with hunger and fear and in the present verse the Faithful are promised security and plenty. The verse further points out that whereas disbelievers used all sorts of means—good or bad—to earn wealth, the earnings of the Faithful would be good and lawful, and because their lives would be free from fear and anxiety, the food they eat would help their physical and mental growth.
b
2:169; 5:89; 8:70.
1584
See notes on vv 2:169, 2:174; 5:4; 6:119, 6:120 & 6:146.
يَٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَٰتِ وَٱعْمَلُوا۟ صَٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
7:33.
7:33.
The fact that there exists a deep and subtle connection between the food that a person eats and his actions, good or bad, has now begun to be increasingly recognized by medical science. But Islam laid down as far back as 1400 years directions relating to food which possess great moral significance. The basic principle laid down by Islam in this regard is that as man must develop all his natural instincts and faculties, therefore he should partake of all kinds of food, except those that are likely to do him physical, moral or spiritual harm. The use of pure and good food produces healthy mental condition which in turn produces good and righteous actions.
7:33.
Commentary:
The fact that there exists a deep and subtle connection between the food that a person eats and his actions good or bad has now begun to be increasingly recognized by medical science. But Islam laid down as far back as 1400 years directions and instructions relating to food which possess great moral significance. While it is admitted that the properties of vegetables and mineral foods have their effect upon man, there is no reason why a man should not be affected by peculiar habits of an animal whose flesh he frequently eats. It has been established that the eating of the flesh of certain animals encourages unnatural vice and sexual perversions. Further research in this direction will confirm the principle on which Islamic restrictions and regulations concerning food are based. The basic principle laid down by Islam is that as man must develop all his natural instincts and faculties, therefore he should partake of all kinds of food, except those that are likely to do him physical, moral or spiritual harm. The use of pure and good food produces healthy mental condition which in turn produces good and righteous actions. It is to this great scientific truth that the words "and do good deeds" point, and thus by recognizing that food exerts a powerful influence on man’s morals Islam has subjected it to certain limits and conditions.
The word الرسل (Messengers) includes their followers also. The commandments given to the Messengers and Prophets of God are meant for their followers also.
a
7:33.
a
7:33.
2545
Commentary:
The fact that there exists a deep and subtle connection between the food that a person eats and his actions good or bad has now begun to be increasingly recognized by medical science. But Islam laid down as far back as 1400 years directions and instructions relating to food which possess great moral significance. While it is admitted that the properties of vegetables and mineral foods have their effect upon man, there is no reason why a man should not be affected by peculiar habits of an animal whose flesh he frequently eats. It has been established that the eating of the flesh of certain animals encourages unnatural vice and sexual perversions. Further research in this direction will confirm the principle on which Islamic restrictions and regulations concerning food are based. The basic principle laid down by Islam is that as man must develop all his natural instincts and faculties, therefore he should partake of all kinds of food, except those that are likely to do him physical, moral or spiritual harm. The use of pure and good food produces healthy mental condition which in turn produces good and righteous actions. It is to this great scientific truth that the words "and do good deeds" point, and thus by recognizing that food exerts a powerful influence on man’s morals Islam has subjected it to certain limits and conditions.
The word الرسل (Messengers) includes their followers also. The commandments given to the Messengers and Prophets of God are meant for their followers also.
a
7:33.
2001
The fact that there exists a deep and subtle connection between the food that a person eats and his actions, good or bad, has now begun to be increasingly recognized by medical science. But Islam laid down as far back as 1400 years directions relating to food which possess great moral significance. The basic principle laid down by Islam in this regard is that as man must develop all his natural instincts and faculties, therefore he should partake of all kinds of food, except those that are likely to do him physical, moral or spiritual harm. The use of pure and good food produces healthy mental condition which in turn produces good and righteous actions.