And when his saying: ﴿food﴾ [Al-An'am: 145] is an indefinite term in the context of negation, it encompasses every food from the people of our Shari'ah and others. And He - glorified and exalted is He - had prohibited the Jews from things other than what has preceded. The comprehensiveness of knowledge necessitated that He said, clarifying His comprehensive knowledge and refuting the Jews in their saying: Allah has not prohibited anything upon us; rather, we have prohibited upon ourselves what Israel prohibited upon himself: ﴿And upon those who are Jews﴾ meaning: the Jews ﴿We prohibited﴾ by virtue of our greatness that cannot be contested ﴿every creature with claws﴾ meaning: that which is - like the finger of a human - among camels, beasts, and birds that are strengthened by their claws ﴿and of cattle and sheep﴾ meaning: those that are cloven-hoofed ﴿We prohibited﴾ meaning: by virtue of our greatness ﴿their fats﴾ meaning: the two types, then He made an exception and said: ﴿except what carries their backs﴾ meaning: of the fats that are attached to the back and side from inside their bellies ﴿or the entrails﴾ which are the intestines that are intertwined and coiled, the plural of حَوِيَّة (hawiyaa) is فَعائِل (fa'ail) like سَفِينَة (safina) and سَفائِنَ (safain). It is said: the plural of حاوِيَة (hawiya) or حاوِياء (hawiya) like قاصِعاء (qasi'a). ﴿or what is mixed﴾ meaning: [of] the fats ﴿with bone﴾ like the fat of the buttock, for that is not prohibited. And this context, with the preceding preposition and the construction of the words upon it, indicates that what is other than what has been mentioned from the two types is permissible for them.

And when it was as if it was said: Why did He prohibit these good things upon them? It was said: ﴿That﴾ meaning: the great prohibition and the great recompense [and it is the prohibition of the good things] ﴿We recompensed them﴾ meaning: by virtue of our greatness ﴿for their transgression﴾ meaning: in their matters in which they exceeded the limits. [And] in relating this verse - in which what was prohibited upon the Jews is mentioned - to what precedes it, along with fulfilling the intended purpose of limiting the prohibited foods to this nation and others, there are two great matters: one of them is the clarification of his ﷺ knowledge of the details of what was revealed to him from before, and he did not consult anyone from their followers nor study with a scholar nor study knowledge at all, so there is no evidence for his truthfulness regarding Allah greater than that. The second is His preference for this nation by allowing them the impure things in times of necessity as a mercy for them, and He removed from them in that situation its harm, and He did not do with them as He did with the Jews in that He prohibited upon them a portion of the good things and did not permit them in any situation as a punishment for them. And in that is the most complete warning for this nation not to transgress so that they may be punished as those before them were punished for what He alerted to in His saying: ﴿not making lawful the game while you are in a state of ihram﴾ [Al-Ma'idah: 1]. Thus, the truth became clear and the reality was established, and there remained for the obstinate no words. It is very good that this is concluded with His saying: ﴿And indeed, we are truthful﴾ meaning: our truth is established eternally as our greatness necessitated.