Transliteration:( Qul ara'aitum maaa anzalal laahu lakum mir rizqin faja'altum minhu haraamanw wa halaalan qul aaallaahu azina lakum; am 'alal laahi taftaroon )
"Say, 'Have you considered what Allah has sent down for you of sustenance? Yet you have made some of it unlawful and some lawful. Say, 'Has Allah permitted this, or do you invent lies against Allah?'" (Kanzul Imaan Translation)
The verse highlights the heresy of declaring things that Allah has made lawful as unlawful, and vice versa. Meelad Shareef (the Prophet’s birth anniversary) and the Fateha (prayers for the pious) are not unlawful unless there is clear religious evidence to support it. To consider such acts unlawful without proof is to forge a lie against Allah. If Allah has made something unlawful, it is not for us to declare it lawful.
The verse also addresses the practice of the infidels who regarded certain animals like Baheera, Saaiba, and Waseela as unlawful, believing them to be sacred to their idols. Allah reveals that these animals are lawful, and regarding them as unlawful is an act of forging a lie against Allah. The issues derived from this include:
An animal left in the name of someone other than Allah is still lawful to eat if slaughtered in Allah's name by a Muslim.
Food prepared for Meelad Shareef or Sawaab for the departed is not unlawful. Those who declare it unlawful are forging a lie against Allah.
Hunger strikes are forbidden because they involve making Allah’s lawful provisions unlawful for oneself.
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.
(10:59) Did you consider that the sustenance which Allah had sent down for you[60] of your own accord you have declared some of it as unlawful and some as lawful?[61] Ask them: ‘Did Allah bestow upon you any authority for this or do you forge lies against Allah?[62]
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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