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Qur'an 16:115

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Qur'an 16:115
Verse's Information
Suraal-Nahl (Qur'an 16)
Verse115
Juz'14
Content Information
Place of
Revelation		Mecca
TopicJurisprudential
AboutProhibition of impure foods
Related VersesQur'an 5:3 • Qur'an 2:173 • Qur'an 6:145


Qur'an 16:115 introduces four types of food as impure and haram due to their harmful physical and spiritual effects; they are: carrion, blood, the flesh of swine, and the meat of an animal slaughtered in the name of other than God.[1] This verse follows Qur'an 16:114, which declares all pure foods (tayyibat) to be halal. According to Tafsir-i nimuna, this verse is not intended to list all prohibitions, but rather aims to reject the innovations of the polytheists in altering God's rulings and their self-imposed prohibitions.[2]

The content of this verse, with slight variations, appears in several Meccan and Medinan suras: Qur'an 6:145, Qur'an 2:173, and Qur'an 5:3.[3] The repeated revelation of this content and the emphasis on the prohibition of these foods are considered signs of the importance of this subject and their dangers.[4] Furthermore, it indicates the widespread use of these foods in the society of polytheists.[5]

Jurists, based on Qur'an 16:115 and similar verses, consider eating any of the aforementioned items in this verse as haram.[6] Al-Shahid al-Awwal, claiming consensus among jurists on this ruling, emphasizes that anyone who considers such prohibitions as halal should be killed for the crime of apostasy;[7] because denying such rulings explicitly stated in the Qur'an is considered a denial of the Qur'an itself.[8]

Based on this verse and several narrations, jurists have forbidden wearing clothes made from the skin of a carrion for a person during prayer[9] and consider it a cause for the invalidity of the prayer.[10] Additionally, citing this verse, the sale of carrion and ritually impure blood has been declared haram.[11] Furthermore, jurists, noting the final part of the verse ("But whoever is compelled... neither being rebellious..."), have argued that in in cases of necessity, consuming the items forbidden in this verse is not religiously prohibited.[12]

In hadith[13] and exegetical sources,[14] regarding the philosophy and wisdom behind the prohibition of each food mentioned in verse 115 of Qur'an 16, physical, psychological, and spiritual harms resulting from their consumption are mentioned. For instance, the consumption of carrion is considered a cause of physical weakness and sexual dysfunction,[15] and the consumption of blood is said to cause ill-temper and hard-heartedness.[16] Moreover, some studies refer to the connection between consuming pork and sexual promiscuity and a decline in ghayra (protective jealousy).[17]

Notes

  1. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, vol. 3, p. 187.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, pp. 582-583.
  3. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 6, p. 467.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 588.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 588.
  6. ↑ Ṭāhirī Khurramābādī, al-Dhabāḥa wa aḥkāmuhā, vol. 13, p. 113.
  7. ↑ Shahīd al-Awwal, al-Lumʿa al-Damishqiyya, p. 260.
  8. ↑ Shūshtarī, al-Najʿa, vol. 11, p. 144.
  9. ↑ Shūshtarī, al-Najʿa, vol. 10, pp. 262-263.
  10. ↑ Khūʾī, Mawsūʿat al-Imām al-Khūʾī, vol. 12, p. 151.
  11. ↑ Ṭabāṭabāʾī, Manāhil, p. 274.
  12. ↑ Ḥillī, Īḍāḥ al-fawāʾid, vol. 4, p. 153.
  13. ↑ Barqī, al-Maḥāsin, vol. 2, p. 334, h. 104; Kulaynī, al-Kāfī, vol. 6, p. 242, h. 1; al-Mufīd, al-Ikhtiṣāṣ, p. 103; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 24, p. 100, h. 1.
  14. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 1, p. 264; Sayyid Quṭb, Fī ẓilāl al-Qurʾān, 1425 AH, vol. 1, pp. 156-157; Faḍl Allāh, Min waḥy al-Qurʾān, vol. 3, p. 190; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, pp. 584-588.
  15. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, vol. 3, p. 189.
  16. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, vol. 3, p. 190.
  17. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 587.

References

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  • Faḍl Allāh, Muḥammad Ḥusayn. Min waḥy al-Qurʾān. Beirut: Dār al-Malāk, 1st ed., 1419 AH.
  • Ḥillī (Fakhr al-Muḥaqqiqīn), Muḥammad b. al-Ḥasan al-. Īḍāḥ al-fawāʾid fī sharḥ mushkilāt al-qawāʿid. Edited by Sayyid Ḥusayn Mūsawī Kirmānī, ʿAlī Panāh Ishtihārdī, and ʿAbd al-Raḥīm Burūjirdī. Qom: Muʾassasat Ismāʿīliyān, 1st ed., 1387 AH.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom: Muʾassasat Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, 1409 AH.
  • Khūʾī, Sayyid Abū l-Qāsim al-. Mawsūʿat al-Imām al-Khūʾī. Qom: Muʾassasat Iḥyāʾ Āthār al-Imām al-Khūʾī, 1418 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. al-Kāfī. Edited by ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmiyya, 4th ed., 1407 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1st ed., 1374 Sh.
  • Mufīd, Muḥammad b. Muḥammad al-. al-Ikhtiṣāṣ. Edited by ʿAlī Akbar Ghaffārī and Maḥmūd Muḥarramī Zarandī. Qom: Congress of Shaykh al-Mufid, 1413 AH.
  • Mughniyya, Muḥammad Jawād. al-Tafsīr al-kāshif. Tehran: Dār al-Kutub al-Islāmiyya, 1st ed., 1424 AH.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran: Cultural Center of Lessons from the Quran, 11th ed., 1383 Sh.
  • Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad al-. al-Mufradāt fī gharīb al-Qurʾān. Edited by Ṣafwān ʿAdnān Dāwūdī. Beirut: Dār al-Qalam, 1st ed., 1412 AH.
  • Sayyid Quṭb, Ibrāhīm Ḥusayn Shādhilī. Fī ẓilāl al-Qurʾān. Beirut: Dār al-Shurūq, 17th ed., 1425 AH.
  • Shahīd al-Awwal, Muḥammad b. Makkī al-. al-Lumʿa al-damishqiyya fī fiqh al-Imāmiyya. Edited by Muḥammad Taqī Murwārīd and ʿAlī Aṣghar Murwārīd. Beirut: Dār al-Turāth, 1st ed., 1410 AH.
  • Shūshtarī, Muḥammad Taqī al-. al-Najʿa fī sharḥ al-Lumʿa. Tehran: Kitābfurūshī-yi Ṣadūq, 1st ed., 1406 AH.
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