وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ ﴿۱۱۲﴾ وَلَقَدْ جَاءَهُمْ رَسُولٌ مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ ﴿۱۱۳﴾ فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ ﴿۱۱۴﴾ إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ﴿۱۱۵﴾

﴾112﴿ Wa darabal laahu masalan qaryatan kaanat aaminatam mutma'innatany yaaateehaa rizquhaa raghadam min kulli makaanin fakafarat bi an'umil laahi fa azaaqahal laahu libaasal joo'i walkhawfi bimaa kaanoo yasna'oon
﴾113﴿ Wa laqad jaaa'ahum Rasoolum minhum fakazzaboohu fa akhazahumul 'azaabu wa hum zaalimoon
﴾114﴿ Fakuloo mimmaa razaqa kumul laahu halaalan taiyibanw washkuroo ni'matal laahi in kuntum iyyaahu ta'budoon
﴾115﴿ Innamaa harama 'alai kumul maitata waddama wa lahmal khinzeeri wa maaa uhilla lighairil laahi bihee famanid turra ghaira baaghinw wa laa 'aadin fa innal laaha Ghafoorur Raheem

﴾112﴿ And Allah presents the example of a town that was secure and peaceful, its provision coming to it abundantly from every direction. But it denied the favors of Allah, so Allah made it taste the garment of hunger and fear because of what they used to do
﴾113﴿ And indeed, a messenger from among themselves came to them, but they denied him, so the punishment seized them while they were wrongdoers
﴾114﴿ So eat of what Allah has provided for you—lawful and pure—and be grateful for the blessings of Allah if it is Him alone that you worship
﴾115﴿ Indeed, Allah has only forbidden to you carrion, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is compelled, neither desiring it nor transgressing limits, then surely Allah is Forgiving and Merciful

[112] This verse contains a worldly warning (تخویف دنیوی) for the polytheists (مشرکین).
It alludes to the famine (قحط) that befell the people of Makkah, and uses it as an example (مثال) for others.
There are two interpretations regarding "قَرْيَةً" (a town):
1. It refers specifically to Makkah—even though it is near the Sacred House (Baitullāh), the people became ungrateful, so Allah withdrew His blessings and afflicted them with famine.
2. It refers to another town, such as the people of Saba, mentioned in verses (15–16) of Surah Saba. Even if the town is not real, examples in the Qur'an do not always require physical existence—they are illustrative.
The key point: If Makkah, despite being so honored, suffered due to ingratitude, then what hope is there for other ungrateful towns to be spared from Allah’s punishment?
The phrase "(فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ)" likens famine and hunger to a garment, meaning:
Just as clothing envelops the body, hunger completely surrounded them.
Or, the effects of hunger became visibly apparent, just as clothes are seen on the body.
The cause of this famine was the du‘ā of the Prophet (peace be upon him): "اللَّهُمَّ اجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ" “O Allah, make their years like the years of Yūsuf.”
This is also referenced in verses (10–11) of Surah Ad-Dukhān.
The word "أَذَاقَهَا" ("He made it taste") uses the concept of tasting to suggest that worldly punishment is small and limited in comparison to the punishment of the Hereafter.
The phrase "(فَكَفَرَتْ بِأَنْعُمِ اللَّهِ)" means they denied the blessings of Allah—and in this Surah, many blessings have been listed, which is why denial of blessings is specified here.
The intended meaning of disbelief (کفر) here includes both shirk (associating partners with Allah) and rejection of the Messenger.
[113] In this verse, a great blessing is mentioned: that Allah sent a Messenger from among their own people and nation, making it easier for them to understand and relate to him.
The phrase "(فَكَذَّبُوهُ)" ("they denied him") is an explanation (tafsīr) of the previous phrase "(فَكَفَرَتْ بِأَنْعُمِ اللَّهِ)"—their denial of the Prophet was a denial of Allah’s blessings.
The phrase "(فَأَخَذَهُمُ الْعَذَابُ)" ("then the punishment seized them") is an explanation of "(فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ)", referring to the famine and fear that overtook them.
The term "(ظَالِمُونَ)" ("wrongdoers") here refers to those who committed shirk, associating partners with Allah—this being the greatest form of injustice.
[114] From this verse to the end of the Surah is the seventh section (باب هفتم).
From here until verse 117, there is a refutation of shirk in matters of declaring things lawful and unlawful (شِرک فی التحلیل و التحریم).
In verse 118, a natural (قَهری) prohibition is mentioned as a warning and reminder.
Then in verse 119, glad tidings are given for those who repent.
After that, a rational argument from Ibrāhīm (peace be upon him) is presented to refute the polytheists, and ten of his qualities and attributes are listed from verses 120 to 123.
Verse 124 contains the answer to a question.
From there to the end of the Surah, there is encouragement for da‘wah and preaching, along with the mention of five etiquettes for it.
In verse 114, there is a refutation of declaring things harām without Allah’s command, and its detailed explanation appears in Surah Al-Baqarah and Surah Al-Mā’idah.
This verse also clarifies the disbelief of the polytheists, as mentioned in the previous verse, where they falsely declared Allah’s blessings to be forbidden upon themselves.
They are now commanded to regard those blessings as ḥalāl (permissible).
This verse also serves as a proof that accepting what Allah has made ḥalāl and expressing gratitude for it is, in itself, an act of worship.
The command "(وَاشْكُرُوا)" ("and be grateful") is emphasized here—since this Surah revolves around divine blessings, the theme of gratitude and mentioning Allah’s favors (as in “وَاشْكُرُوا نِعْمَتَ اللَّهِ”) is highlighted throughout.
[115] In this verse, there is a refutation of two forms of shirk:
1. Declaring things lawful (حلال) without Allah’s permission
2. Making vows (نذر) for other than Allah
The polytheists used to consider such actions permissible, even though these practices—like dedicating certain animals or rituals to idols—are forbidden in all divine religions.
The detailed tafsīr of this verse and its related rulings has already been explained in Surah Al-Baqarah.