Al-Baqarah: (172) O you who believe...

Know that this verse is similar to the preceding verse: {Eat from the good things which We have provided for you} (Al-Baqarah: 168).

We say that from the beginning of the Surah until this point, Allah, the Glorified and Exalted, has discussed the proofs for Tawhid (Oneness of God) and Prophethood, and has thoroughly refuted the Jews and Christians. From this point onward, He begins to explain the rulings (Ahkam). Know that there are several issues in this verse:

Issue 1: The Ruling on Eating

Know that eating can be obligatory (Wajib), which is when it is necessary to ward off harm from oneself. It can be recommended (Mandub), such as when a guest refrains from eating when alone but becomes more relaxed when encouraged—this act of eating is recommended. It can also be permissible (Mubah) if it is free from these external factors. The default state of a thing is to be free from external factors, so it is natural that the term "eating" implies permissibility. Therefore, the command {Eat} in this context does not imply obligation or recommendation, but rather permissibility (Ibaha).

Issue 2: The Meaning of "Tayyib" (Good/Pure)

The scholars used this verse to argue that sustenance (Rizq) can be unlawful (Haram). They cite the verse: {Eat from the good things (Tayyibat) which We have provided for you}. They argue that Tayyib means Halal (lawful). If all sustenance were Halal, then the phrase {from the good things which We have provided for you} would mean "from the lawful things which We have permitted for you," resulting in redundancy, which goes against the general principle (of avoiding redundancy).

They respond by saying that Tayyib in its original linguistic sense refers to what is pleasurable and delightful (mustaladh mustatab). Perhaps some people thought that indulging in delicacies and consuming abundant good things was forbidden. Allah permitted this by saying: "Eat from the delights that We have permitted for you." Thus, specifying it was done for this meaning.

Issue 3: The Ruling on Thankfulness (Shukr)

The statement {and be grateful to Allah} (واشكروا الله) is a command, not a mere permissibility.

If it is asked: Thankfulness is either by the heart, the tongue, or the limbs.

1. Thankfulness by the heart: This is either knowing that the blessing originates from the Bestower, or resolving to glorify Him with the tongue and limbs. As for the knowledge, it is a necessary consequence of perfect intellect; a rational person does not forget this. If this knowledge is necessary, how can it be commanded? As for the resolution to glorify Him with the tongue and limbs, this resolution of the heart, coupled with acknowledgment by the tongue and action by the limbs, means that if the latter two are not obligatory, the resolution is even less so.
2. Thankfulness by the tongue: This is either acknowledging Him as the Bestower or praising Him. This is agreed upon as not obligatory; rather, it falls under recommended acts.
3. Thankfulness by the limbs and organs: This is performing actions that indicate glorification of Him. This is also not obligatory.

If this is established, it appears that stating thankfulness is obligatory is impossible.

The conclusion reached in this matter is: It is obligatory upon him to believe that Allah deserves glorification and to express this by the tongue or other actions, if there is any suspicion (of negligence).

As for His statement: {if it is He whom you worship}, there are several issues:

Issue 1: Interpretations of the Conditional Clause

There are several interpretations for this phrase:

1. {and be grateful to Allah} if you are truly knowledgeable of Allah and His blessings. Expressing knowledge of Allah by mentioning worship is an attribution of the effect (worship) to the cause (knowledge).
2. It means: If you intend to worship Allah, then be grateful to Him, for thankfulness is the head of all acts of worship.
3. {and be grateful to Allah} who provided you with these blessings {if it is He whom you worship}, meaning, if it is true that you single Him out for worship and acknowledge that He alone is the Bestower, not others. This is supported by the narration from Anas (may Allah be pleased with him) from the Prophet (peace and blessings be upon him): "Allah the Exalted says: Indeed, I and the Jinn and mankind are in a momentous affair. I create, yet others are worshipped besides Me; I provide sustenance, yet others are thanked besides Me."

Issue 2: The Conditional Statement and Non-Existence

Those who argue that a matter conditioned by the word an (if) does not become non-existent upon the absence of that thing use this verse as proof. Here, Allah conditioned the command to be grateful upon the action of the servants (worship), even though the one who does not perform these acts of worship is still obligated to be grateful.

{ He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful. }