from what is wrong, makes lawful for them what is wholesome, and forbids them what is foul.” Thus, He states that the Messenger commands what is right, forbids what is wrong, makes lawful what is wholesome, and prohibits what is foul.

If “right” meant nothing more than what is commanded, and “wrong” meant nothing more than what is prohibited, this would be like saying: “He commands them to do what he commands them, forbids them what he forbids them, makes lawful for them what he makes lawful, and prohibits for them what he prohibits.” Such words convey nothing of benefit, let alone establish his superiority over others. Clearly, anyone who issues a command can be described in this way, and the same is true of every prophet who was sent.

Allah Most High says:

“Because of the wrongdoing of the Jews, We forbade them wholesome things which had been lawful to them.”

This establishes that wholesomeness is a quality of the thing itself, and that Allah may nevertheless prohibit it as a punishment for His servants. Thus, after mentioning what He prohibited for the Children of Israel, Allah Most High says:

“That is how We recompensed them for their transgression, and We are indeed truthful.”

Allah Most High also says:

“They ask you what has been made lawful for them. Say, ‘Wholesome things have been made lawful for you.’”

If “wholesome” meant merely what is lawful, these words would convey nothing of benefit. It is therefore clear that wholesomeness and foulness are qualities inherent in things themselves. What is meant is not merely the pleasure derived from eating, for a person may enjoy harmful poisons and things a physician tells him to avoid. Nor does it mean that a particular people, such as the Arabs, find something pleasurable, or that the Arabs are accustomed to it. For the mere fact that a people are accustomed to eating something and find it agreeable, or dislike it because it is not found in their land