Transliteration:( Qul ara'aitum maaa anzalal laahu lakum mir rizqin faja'altum minhu haraamanw wa halaalan qul aaallaahu azina lakum; am 'alal laahi taftaroon )
164. To regard Allah Almighty's lawful things as unlawful and unlawful
things as lawful in indeed heresy Thus to regard Meelad Shareef and
Fateha of the pious saints as unlawful without any religious proof is without
doubt a heretical act.
Regarding such Allah Almighty says that they are forging a lie against Allah
Almighty The things that Allah Almighty has made unlawful who are we to
make it lawful.
165. The infidels would regard animals like Baheera. Saaiba, Waseela
which they would leave in the name of their idols as unlawful. To censure
them for this practice of theirs, this verse was revealed These animals are
lawful and regarding them as unlawful is forging a lic against Allah
Almighty. From this emerges a few issues
1. An animal which is brought up and left in the name of those other than
Allah Almighty is not unlawful. If this aimal it slaughtered in the name of
Allah Almighty, and the slaughterer is a Muslim, it is lawful to eat.
2 The food cooked for Meelad Sharerf, Gyarwee lesaale Sawaab for
conveying the rewards of it to the departed souls, is not unlawful. Those
who call it unlawful are forging a lie against Allah Almighty. Through the
blessing of Allah Almighty a lawful thing does not become unlawful.
3. it is totally forbidden to undertake hunger strikes because it amounts to
making lawful provisions of Allah Almighty unlawful upon you.
The tafsir of Surah Yunus verse 59 by Ibn Kathir is unavailable here.
Please refer to Surah Yunus ayat 57 which provides the complete commentary from verse 57 through 60.
60. It has been purposely avoided to translate the Arabic word rizq into provisions, for it is liable to create a very serious misunderstanding regarding the implications of this verse. For in this sense rizq will be confined to food and eatables only, whereas it is very comprehensive in its meaning and it covers everything that Allah has given to man, food, children, knowledge, law etc. Instances can be cited from the Quran and the traditions in support thereof. Thus it has become, obvious that according to this verse, in Allah’s sight it is wrong and sinful to adopt the attitude of independence towards every kind of rizq, including articles of food.
Thus it has become clear that the consequences of this misunderstanding about the meaning of rizq are farreaching. As a result of this limited meaning of rizq, it will be sinful only to make the unlawful articles of food lawful and vice versa but it will not be sinful if the people become their own law makers in regards to the social, economic, political and international matters. It is because of this misunderstanding that even some scholars of the Islamic law do not consider it sinful if people do not take guidance from the Sharia in regard to matters other than those of food; whereas in this verse, Allah has taken to task all those people, who arrogate to themselves the right of making lawful or unlawful not only the articles of food but anything that has been made lawful or unlawful by the Sharia.
61. The question has been posed to impress how horrible and rebellious their crime is, as if to say: How dare you make your own regulations contrary to those which Allah has given you, when, in fact, you yourselves are His creation? What do you think about the servant, who claims that he himself has the right to prescribe the limits concerning the things which his master has entrusted to his care, and therefore, there is no need of consulting him? How will you treat your own servant if he were to claim that he had every right to use and spend as he will all that belongs to you? Leave alone the case of that servant who does not acknowledge at all that he has any master, or that he is a servant, and the things that are in his possession are not his but belong to someone else; for the case under discussion does not concern such a villainous usurper. The question has been posed concerning that servant who himself acknowledges that he is a servant of some master and that the things in his possession belong to the master and not to himself. Yet he claims that he has the right to make rules and regulations and set limits for himself regarding the use of those things, and that there is no need for him to consult his master.
62. This question has been posed to corner the transgressors who arrogate to themselves the right to make rules and regulations in regards to the use they could make of the things of their Master. It is meant to impress on them that they have placed themselves in an awkward position by arrogating that right without any lawful authority. Their claim would have been valid, if the Master had Himself authorized them to make whatever laws they liked concerning the use of the things entrusted to the servants by Him. The pertinent question is whether they possessed any such authority from the Master, or were putting forward this claim without any delegation of such rights to them. If they had any such warrant they should show it: otherwise they would be guilty of two crimes, rebellion and forgery.
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