فَليَنظُرِ الإِنسانُ إِلىٰ طَعامِهِ

So let man observe his food.

EXEGESIS

Falyanẓur (let him observe) is a composite of the consequential particle fa and li-yanẓur which is the imperative of the verb naẓara, meaning ‘to look at’ or ‘observe’. Beyond its literal sense, naẓara also carries the meaning of considering or reflecting upon something, often leading to the formation of an opinion or understanding.^{‎[1]Raghib, p. 812, n-ẓ-r.}
Here it intends to consider and ponder,^{‎[2]Qurtubi, 19/220.}
like in many other similar verses that invite us to ponder the phenomenon we encounter in our daily lives, such as Do they not observe the camel, [to see] how she has been created? And the sky, how it has been raised? And the mountains, how they have been set? And the earth, how it has been surfaced? (88:17-20).

EXPOSITION

The consequential particle fa in falyanẓur is an indication that what is being said here is in continuation of what came before^{‎[3]Mizan, 20/208; Tantawi, 15/290.}
and is not a departure to some new topic. The previous verses were speaking of the origins and stages of human life, and now attention is turned to that which sustains human life and makes the human journey possible.

The surah transitions to examine its central theme of man’s potential by setting forth the example of seeds which sprout into various plants that we then eat. God describes in verses 24-32 how He creates, plans, guides, nourishes, and allows the tiny seed to reach its maturity and potential, so that its benefit may be realised. The example invites the reader to ponder how all this parallels his own creation and the stages of his life. Like people – some of whom are wealthy and powerful, others poor and blind – plants are different as well, yet each is uniquely valuable. Some nourish us directly while others sustain our livestock, demonstrating that different forms of benefit all ultimately serve God’s purpose.

Earlier, we said that man (insān) in verse 17 is used to intend the person who had turned away from God and was steeped in kufr; this time however, man intends all of mankind and the address is more general. This is why the word man is repeated again here.^{‎[4]Mizan, 20/209.}

Food is just one of the countless blessings that God has bestowed upon man to sustain life. If man truly ponders this topic, he will realise how much care and attention and how much compassion God has given to nurture man and help him reach his potential.^{‎[5]See Mizan, 20/208-209.}

INSIGHTS FROM HADITH

1. From Zayd ibn al-Shaḥḥām, that Imam al-Baqir (a) was asked about this verse, So let man observe his food. The reporter asked: ‘What is his food?’ He replied: ‘His knowledge, [let him consider] from whom he takes it.’^{‎[6]Kafi, 1/50.}
   

Note: This is a very beautiful and profound taʾwīl of the verse. It does not negate the apparent meaning, yet introduces a wider appreciation of human food, moving from merely physical and material to spiritual and intellectual. Just as we meticulously select wholesome material nourishment, we must equally discern the purity of our intellectual and spiritual sustenance. Makārim Shīrāzī makes this same point, adding that man’s spiritual nourishment is derived from the life-giving rain of revelation which descends on the pure heart of Prophet Muhammad (s) from which it is transferred to the believers and stored in their hearts. From these seeds grow the beautiful fruits of piety and morality which are manifested in the actions of the believers.^{‎[7]Nemuneh, 26/145-146.}

REVIEW OF TAFSĪR LITERATURE

It is said that the example of the sending of rain and the growth of plants is given here to demonstrate God’s ability to bring the dead back to life.^{‎[8]Tibyan, 10/274-275; Nemuneh, 26/144.}
This example is used in many other surahs,^{‎[9]See 2:164, 16:65, 29:63, 30:19, 24, 50, 39:42, and 45:5.}
but it does not seem to be the main purpose of the discussion here.

Some have mused that God commands man to look at his food because when we look at food it activates the salivary glands and helps us digest our food. However, the context of the surah is clearly not intending this. Another similar proposal is that a person should look at his food when sitting down to eat and think how he obtained it, whether lawfully or unlawfully.^{‎[10]Nemuneh, 26/145.}
Such musings should never be considered the tafsīr of a verse, however there is no harm in deriving inspiration from Quranic verses and their application to various things, so long as this caveat is kept in mind. Food for thought, if you will.

[1] Raghib, p. 812, n-ẓ-r.
[2] Qurtubi, 19/220.
[3] Mizan, 20/208; Tantawi, 15/290.
[4] Mizan, 20/209.
[5] See Mizan, 20/208-209.
[6] Kafi, 1/50.
[7] Nemuneh, 26/145-146.
[8] Tibyan, 10/274-275; Nemuneh, 26/144.
[9] See 2:164, 16:65, 29:63, 30:19, 24, 50, 39:42, and 45:5.
[10] Nemuneh, 26/145.