His saying, the Exalted and Majestic:

﴿O you who have believed, eat from the good things We have provided for you and be grateful to Allah if it is Him that you worship.﴾ ﴿Indeed, He has only forbidden to you the dead animal, blood, the flesh of swine, and that over which has been invoked the name of other than Allah. But whoever is forced by necessity, neither desiring to transgress nor committing sin, there is no sin upon him. Indeed, Allah is Forgiving and Merciful.﴾ ﴿Indeed, those who conceal what Allah has sent down of the Scripture and exchange it for a small price, those consume not in their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful punishment.﴾

The good things here encompass the lawful and delightful. The verse indicates by the partitive 'from' that the forbidden is also provision. And Allah has urged gratitude, and the meaning in every case, and 'if' is a condition, and the intent of this condition is to affirm and shake the soul, as you say: do such and such if you are a man.

And His saying, the Exalted: ﴿Indeed, He has only forbidden to you﴾, 'Indeed' here is restrictive. And 'the dead animal' is in the accusative because of 'forbidden.' Abu Ja'far ibn al-Qaqa' read 'the dead animal' with emphasis. Al-Tabari and a group of linguists said: the emphasis and the lightening from 'dead' and 'the dead' are two languages. Abu Hatim and others said: what has died can be referred to by both, and what has not yet died cannot be referred to as 'dead' in the light form.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is how the Arabs use it, and the poet's saying testifies to that:

؎ He who has died and found rest is not a dead one; rather, the dead one is the dead of the living.

'Found rest' is from rest, and it is said: from fragrance. No one has read in the light form regarding what has not died, except what Al-Bazzi narrated from Ibn Kathir: 'And it is not a dead one,' and the famous reading from him is the heavy form. As for the poet's saying:

؎ If a dead one from Tamim dies, ∗∗∗ it pleases you that he lives, so he is brought food.

The most eloquent in satire is to intend the dead one in reality, and some people have gone to say that he meant one who is nearing death; the first is more famous. A group read 'the dead animal' in the nominative as if 'what' means 'the one who' and is an agent.

Abu Abd al-Rahman al-Sulami read: 'forbidden' without mentioning its doer, and the nominative of what has been mentioned as forbidden, if 'what' is a sufficing one, then 'the dead animal' is a direct object whose doer is not mentioned, and if it is in the meaning of 'the one who,' then 'the dead animal' is a subject.

The term 'the dead animal' is general, and the meaning is specified because fish and locusts have never been included in this generality. And 'the dead animal' is what has died without slaughtering from that which has a soul that flows, and the floating of fish is permitted by Malik and others, while the Iraqis prohibited it. And regarding the dead locust without causing it, there is a disagreement. Malik and the majority of his companions prohibited it, while Ibn Nafi' and Ibn Abd al-Hakam permitted it. Ibn Wahb said: If it is included in the traps, then its inclusion is its slaughtering. Ibn al-Qasim said: No, until something is done to it that causes it to die, like cutting off heads, wings, and legs, or throwing it in water. And Sahnun said: It should not be thrown in cold water. And Ashhab said: If it dies from cutting a leg or wing, it is not eaten because it is a state in which it may live and escape.

'And the blood' refers to the spilled blood, because whatever mixes with the flesh is not prohibited by consensus. Regarding the blood of fish that is similar to fish, there is a difference of opinion. It has been narrated from al-Qabisi that it is pure, and it follows from its purity that it is not prohibited.

The mention of the flesh of the pig is specified to indicate the prohibition of its essence; whether it is slaughtered or not slaughtered. This includes the fat and whatever else there is of its membranes and others. The community has agreed on the prohibition of its fat.

And in the water pig, Abu Malik disliked that one should respond in it, and he said: 'You say: pig.' Most linguists went to the view that the term 'pig' is a four-letter word. Ibn Sidah narrated from some of them that it is derived from 'khazr' of the eye because it looks like that. Thus, the term is, on this account, three letters.

﴿And what has been slaughtered in the name of other than Allah﴾, Ibn Abbas and others said: what has been slaughtered for the idols and the statues. 'Uhillah' means: it was called out, and from it is the calling out at the birth of a newborn. The custom of the Arabs was to call out the name of the intended sacrifice, and this became predominant in their usage until it expressed the intention which is the reason for the prohibition. Do you not see that Ali ibn Abi Talib, may Allah be pleased with him, considered the intention in the camels that Abu Farazdaq slaughtered? He said: 'It is from what has been slaughtered in the name of other than Allah,' so the people left it. And I saw in the reports of al-Hasan ibn Abi al-Hasan that he was asked about a wealthy woman who made a wedding for her idol, and she slaughtered a camel. Al-Hasan said: 'It is not permissible to eat it, for it was slaughtered for an idol.' And there is a difference of opinion regarding the slaughter of the Magian, and Malik does not permit it at all. The slaughter of the Christian and the Jew is permissible. There is a difference regarding what has been prohibited for them, such as the fat and others, concerning permissibility and prohibition. Ibn Habib said: 'What has been prohibited for them in the Book is not permissible for us from their slaughter, and what they have prohibited by their own reasoning is permissible for us.' And according to Malik, there is a dislike regarding what the person of the Book calls the Messiah or slaughters for his church, and this does not reach the level of prohibition.

(p-413) And His saying, the Exalted: ﴿So whoever is compelled﴾, the noon is joined for the meeting of the letters following the dhammah in the ta according to the reading of the majority. Abu Ja'far and Abu al-Samali read: 'So whoever is compelled' with a kasrah on the ta. Its origin is 'idhtarr,' and when it was assimilated, the movement of the ra was transferred to the ta. Ibn Muhaisin read: 'So whoever is compelled' by assimilating the dad into the ta, and likewise wherever it occurs in the Qur'an.

And the meaning of 'idhturra': it is the compulsion of hunger and need. This is the correct view held by the majority of scholars and jurists. It has been said: its meaning is that he was forced and overwhelmed to eat these prohibited things.

'And 'not intending to transgress' is in the accusative case as a state. The meaning, according to what Qatadah, Al-Rabi', Ibn Zayd, Ikrimah, and others said, is 'not intending corruption and transgression,' by finding an alternative to these prohibited things and eating them. These people permit eating from them in every journey when necessary. Mujahid, Ibn Jubair, and others said the meaning is 'not intending to transgress against the Muslims and be hostile towards them.' This includes highway robbers, those who rebel against the ruler, travelers who sever family ties, and those who raid Muslims and similar acts. For others, it is the concession. Al-Suddi said: 'Not intending to transgress' means 'not exceeding the limit of preserving his life and maintaining his strength,' so his eating comes from desire, 'and not transgressing' means 'not taking more than necessary.' Malik, may Allah have mercy on him, said: The one in need may eat to his fill. In Al-Muwatta, which is accepted by many scholars, it is stated that he may take provisions if he fears necessity in what lies ahead of him from a desolate area. 'And transgressing' means 'returning,' as it is from the inverted form like 'shaki' (complaining) where its origin is 'shaik,' and 'har' where its origin is 'hair,' and 'kath' where its origin is 'laith.' (p-415) And 'transgressing' is originally 'baghi,' the kasrah (diacritical mark) was made heavy on the ya, so it was made silent, and the tanween (nunation) is silent, so the ya was omitted, and the kasrah indicates it. And Allah lifted the sin when He permitted carrion for the one in need, because the prohibition in reality is related to the act of eating, not the essence of the prohibited thing, and the prohibition is applied to the essence by way of analogy. Some people prohibited taking provisions from carrion and said: When the strength of the eater becomes independent, he is like one who has not been afflicted by necessity before. Among the scholars, some see that carrion from the son of Adam and the pig does not have a concession for necessity because there is no valid slaughtering for them in any way. Rather, the concession is in what is valid for slaughtering in its type. And His saying, 'Indeed, those who conceal' (the verse) Ibn Abbas, Qatadah, Al-Rabi', and Al-Suddi said: The intended ones are the scholars of the Jews who concealed the matter of Muhammad, blessings and peace be upon him, and 'the book' refers to the Torah and the Gospel. The pronoun in 'by it' returns to 'the book,' and it is possible that it returns to 'what,' which is a part of the book that contains the matter of Muhammad, blessings and peace be upon him, and in it is the occurrence of concealment, not in all of the book. It is also possible that it returns to the concealment. The 'little price' refers to the worldly gains, and the description of being little is due to its fleeting nature and depletion. This verse, although it was revealed about the scholars, also encompasses among the Muslim scholars those who conceal the truth willingly for the sake of a worldly gain they obtain. (p-416) And the bellies were mentioned in their eating leading to the fire, indicating the reality of eating, as it may be used metaphorically in something like 'so-and-so ate from the earth' and similar. In mentioning the belly, there is also an indication of their blameworthiness, as they sold their Hereafter for their share of food, which has no value, and for their baseness in obeying their bellies. Al-Rabi' and others said: Their food was called fire because it leads them to the fire. It is said: The meaning of the verse is that Allah, glorified and exalted is He, punishes them for their concealment by making them eat fire in Hell in reality.

And His saying, glorified and exalted is He: "And He will not speak to them," it is said: this is an expression of anger towards them, and the removal of pleasure from them. For in another place in the Qur'an, it appears that Allah, glorified and exalted is He, speaks to the disbelievers, as in His saying: "Be cast into it, and do not speak to Me" [Al-Mu'minun: 108] and similar verses. So this verse is like your saying: 'So-and-so will not be spoken to by the sultan, nor will he turn to him,' and you are merely expressing the decline of his status with him. Al-Tabari and others said: the meaning is: and He will not speak to them with what they love. It is also said: the meaning is: He will not send the angels to them with greetings.

"And He does not purify them" means: He does not cleanse them from the causes of punishment. It is said: the meaning is that He does not call them pure. "Aleem" is a noun meaning painful.