According to the Big Indonesian Dictionary (KBBI), the term linguistics refers to the science that studies language and analyzes it scientifically. The study of linguistics is not only limited to the description and analysis of one particular language, such as Javanese or Arabic, but also includes the study of the nature, structure and function of language in general as the main means of human communication. Therefore, linguistics is often referred to as general linguistics, which aims to understand the basic principles of language that apply universally [14].

In French, there are three terms used to describe the concept of language, namely langue, which refers to a specific language such as French or German; langage, which refers to the concept of language in general without specific limitations; and parole, which describes the manifestation of language in real form, such as speech or conversation. The term linguistics itself has equivalents in various languages, such as linguistics in English, linguistique in French, and linguistiek in Dutch. Etymologically, the term linguistics comes from the Latin word lingua, which means language or tongue. Romance languages, which evolved from Latin, have similar words rooted in this term, such as lingua in Italian, lengua in Spanish, and langue and langage in French. English, which borrowed many words from French, adopted the term langage into language to refer to language in general. The evolution of the term reflects the historical and cultural connections between different languages as well as the development of linguistics as a cross-cultural discipline [15].

Abdullah Saeed is a scholar, academic, and expert in the fields of Islamic studies and tafsir (interpretation of the Quran). He is known as a moderate thinker who explores the interaction between Islam and the modern world, and understands the ways in which religious texts can be interpreted in a broader context. Abdullah Saeed was born and raised in Australia. He received his higher education in Islamic studies, including tafsir and hadith studies. In Australia, he is known as a lecturer who teaches at various universities, focusing on Islamic studies. Abdullah Saeed is widely known for his approach based on understanding the historical and social context in the interpretation of the Quran. In his various works, Saeed emphasizes the importance of a rational and progressive approach in interpreting sacred texts, especially the Quran. He strives to make Quranic interpretation more relevant to the challenges and realities of modern life. One of his major works is the book "Interpreting the Qur'an: Towards a Contemporary Approach", which proposes a new methodology in interpreting the Quran by taking into account the changing social, political, and historical context.

The first stage is to relate the verse to the context in which it was revealed (asbabun nuzul). This verse has no asbabun nuzul, so the researcher will describe the munasabah of this verse with the previous verses. The connection with the previous verses is that the previous verses have explained the stages of human creation from semen to resurrection after death. Then this verse describes one of the great gifts from Allah SWT to humans in this life, namely the provision of food. Allah reminds humans of countless favors, which are closely related to the basic needs of their lives, especially food which is an integral part of survival. This food is not just a fulfillment of hunger, but also a form of sustenance that Allah SWT gives to each individual, which has been listed in the Quran as part of His abundant grace [16]. By contemplating this gift, humans are expected to take valuable lessons about how all forms of blessings received are not the result of effort alone, but rather a gift from the Creator. Food, as a primary need, reminds us of our total dependence on Allah SWT, who has provided everything necessary for survival [17].

The second stage is critical analysis. This critical analysis is one of them is an analysis on linguistics or language, the analysis is carried out on the word that will be given reinterpretation, namely the word falyanzur and tha'am. The word falyanzur is the current verb form (fiil mudhari) from the root word nazara. The word nazara in Arabic and its derivatives appear 129 times in the Quran. Its use is spread in several forms, namely: past verbs such as nazara; verbs that are ongoing and will occur such as tandzur, yandzur, tandzuruun, and yandzurun; command verbs such as undzur and undzuruu; as well as in the form of nouns such as the name of the actor (isim fa'il), for example naadzirin, and there are also basic word forms (isim mashdar) such as nadzratan. The word nazara and its derivations have a dominant meaning related to the activity of the five senses, namely vision. However, not only limited to physical observation, this activity of seeing also involves the heart and intellect, which makes it more than just ordinary observation. The involvement of the heart and mind invites a person to assess more deeply what is observed, whether from a natural phenomenon, social phenomenon, or from a moral perspective [18].

The word nazara is closely related to the way one sees, both physically and conceptually, as well as the method of seeing that involves the thinking process. In this sense, the word nazara does not simply refer to the act of seeing, but also includes deeper mental activities. According to Al-Askari, the term al-nazru means "seeking guidance" (talabul al-huda), which suggests that this act of seeing is often driven by the need to discover or understand something. Meanwhile, 'Ali bin 'Isa adds that al-nazru also means "seeking the form or existence of something" (talabu zuhuri al-syai), emphasizing the deeper search or discovery aspect of sight itself. The basic meaning of this word, as elaborated by linguists, is tha'ammul al-sya'i wa mu'ayanatuhu, which means witnessing something while thinking about and contemplating it. In other words, nazara encompasses more than passive observation; it implies an active process involving mindfulness and deep analysis. In this context, the act of seeing is not only physical, but also mental and spiritual, where one not only notices an object but also tries to understand its essence. This view provides the perspective that nazara is an activity that involves the integration of the senses, mind and purpose, making it an important concept in a variety of studies, including philosophy, theology and linguistics.

Etymologically, the word nazara comes from the root nazara-yanzuru- unzur, which has the basic meaning of “paying attention” or “seeing with the eyes” (absir wa ta'malin). However, its meaning is not limited to the physical act

Etymologically, the word nazara comes from the root nazara-yanzuruunzur, which has the basic meaning of "paying attention" or "seeing with the eyes" (absir wa ta'malin). However, its meaning is not limited to the physical act of looking, but includes a deeper dimension. Nazara also means nazara fil amri, which means to look with the eyes while contemplating, meditating, thinking, and making measurements and comparisons of the objects observed. As such, the word contains an element of active observation that involves engagement of the mind and a process of analysis. In its usage, nazara describes an act of seeing that is not just superficial or cursory, but full of awareness and attention to detail. The process involves a blend of sensory observation and intellectual understanding, where one does not simply look at the object, but seeks to understand its nature and implications through deep reflection [19]. This meaning suggests that nazara is not only relevant in the context of physical observation, but also in the intellectual and spiritual realms, where the act of "seeing" symbolizes the search for meaning, understanding and wisdom. The word reflects an activity that integrates the senses, reason, and heart, so it can be applied in various disciplines, such as philosophy, tafsir, and linguistics, to uncover the broader and deeper meanings of observed phenomena [20].

This integrative aspect in nazara is very important. When a person observes something with the five senses, he also needs to include his heart to feel and his mind to contemplate. Thus, the activity of observation becomes more holistic, transcending physical boundaries to reach deeper wisdom. Through this comprehensive observation, a person will not only understand the external world, but can also penetrate the inner meaning related to the spiritual dimension, so that in the end he can realize the existence of the Creator [21]. The word nazara and its derivations here are not just about seeing, but also a means to achieve closeness to God through a full and deep understanding of His creation.

In the book of tafsir Al-Misbah by Quraish Shihab, it is stated that the lafaz “ر¸ َفْلَينُظ” found at the beginning of Surah Abasa verse 24 of this verse can literally be interpreted as “then let him see”. The word yanzur itself has multiple meanings in Arabic. It can refer to seeing with the physical eyes, i.e. the visible sight that captures objects in the real world, but it can also mean seeing with the eyes of the heart, i.e. deeply analyzing or contemplating something. The commentary of Tahir Ibn 'Ashur emphasizes that the word yanzur in the context of this verse is more accurately interpreted as seeing with the eyes or physically, because this lafaz is accompanied by the word “َلى¸إ” (ila) which means “to” or “towards”. The use of the word ila indicates that the act of seeing in this verse is a real act and is directly related to the object that can be seen, namely how mankind was created and how the universe is organized. However, despite the emphasis on physical sight, it does not mean that the process stops there. Ibn 'Ashur emphasizes that seeing with the physical eye must be accompanied by deep thought and contemplation. So, this verse actually invites humans to not only observe with the naked eye, but also to associate what is seen with understanding, reflection, and recognition of the greatness of the Creator. Thus, seeing here becomes a comprehensive act, involving observation combined with critical thinking and spiritual reflection [22].

In language, food can be interpreted with various terms, such as tha'am, aklun, and ghidha'un. These three words have similar meanings, namely tasting something or putting something into the stomach through the mouth. The word ghidha' has also become an Indonesian word related to "nutrition", which refers to the nutritional value contained in the food consumed by the body. This shows that the term food not only includes its physical aspect as an edible material, but is also related to its benefits for the body's health.

In the Big Indonesian Dictionary (KBBI), food is defined as any form that can be tasted and consumed, including various types of food such as pastries, side dishes, vegetables, fruits, and others. In general, food is anything that can be eaten and provides nutrition for the body, whether it is solid or liquid. Therefore, the definition of food is not only limited to one particular type of ingredient or dish, but includes a wide variety that can support human life by providing energy, nutrients, and health. Meanwhile, in terms of terms, food can be defined as anything that can be consumed, whether it comes from the land, such as meat, vegetables, and fruits, or from the sea, such as fish, shrimp, and shellfish. This diversity of food sources provides many options for mankind to fulfill their daily nutritional needs. Food also has an important role in maintaining the body's balance, supporting growth, and maintaining long-term health.

The Quran's attention to food and drink shows a very humane and profound approach. According to tafsir expert Ibrahim bin Umar Al-Biqa'i, it has become a habit of Allah in the Quran to refer to Himself as the One, and then prove His unity with a description of His most basic creations, including the fulfillment of the needs of eating and drinking. This is not just a discussion of physical needs, but also a proof of Allah's greatness in providing everything necessary for the survival of His creatures.

Many verses in the Quran describe food, showing the importance of this topic in the Islamic view. The term food in the Quran does not include only one specific type or term but uses a variety of words, although sometimes they have similar meanings. The two main Arabic words often used to refer to food are aklun and tha'am. The word tha'am and its various derivatives are mentioned 48 times in the Quran, and cover various aspects related to food, including its type, mode of consumption and role in daily life. Beyond that, there are also a number of verses that use other words to describe the concept of food or consumption.

Etymologically, tha'am means everything that is eaten or tasted, as explained in several sources. Quraish Shihab argues that in the Quran, the term tha'am is often used to refer to food and drink consumed by humans. The meaning of tha'am in Arabic is not only limited to basic food, but includes everything that can be eaten or tasted, be it solid food or liquids such as drinks. In his view, this word shows the universal nature of tha'am as an essential provision for human life, covering everything that supports physical growth and survival. This can be seen in the Quran letter Al-Baqarah verse 249, which uses the words shariba (drink) and tha'am (eat) in the context of water consumption. This opinion is supported by other scholars, such as Muhammad Fuad Abdul Baqi, who emphasized that even drinks are included in the category of tha'am [23].

Thus, in a broad sense, the term tha'am includes everything that can be eaten or drunk, so that even water is included in the category of food in the view of the Quran. This approach shows a deeper dimension of how food is viewed in the Quran-not just as a source of energy, but also as a symbol of God's sustenance and mercy, which includes all forms of consumption that support human life. These food-related verses teach that everything consumed, whether food or drink, should be thanked and viewed as a form of divine bounty, reminding humans to maintain a good, halal and thayyib diet, as well as maintaining physical and spiritual balance in managing the sustenance He has given.

The word tha'am in the Quran also contains a symbolic dimension that reminds humans of the importance of sustenance from Allah. This food not only provides physical strength, but is also a form of God's love and gift that must be thanked. The use of this word also emphasizes how humans should not only consume halal and good food physically, but also spiritually, namely by obtaining and consuming it through the right way and full of gratitude. Thus, tha'am is not just a fulfillment of physical needs, but also a reminder to maintain the balance and health of the soul, which is obtained from an attitude of gratitude and awareness of the continuity of life under Divine supervision [26].

The word "falyanzur" (َ ‫ر‬ ْ ‫ُظ‬ ‫ين‬ َ ‫ْل‬ ‫)ف‬ in Arabic literally means "let him see" or "let him see." It comes from the root "nazara" ‫,)نظر(‬ which means to see or pay attention. In its "falyanzur" form, it is used in the form of a command or recommendation, meaning "let him take serious notice" or "let him look attentively." During the time of the Prophet Muhammad's companions, the word "falyanzur" was often used in the context of paying attention to something important. For example, in some verses of the Quran, this word is used to ask someone to pay close attention or contemplate something, whether it is about the creation of the universe, verses of the Quran, or various phenomena of life that show the greatness of Allah SWT. In many classical Arabic poems, "nazara" is often used directly to describe the act of seeing or looking at something with the eyes. An example is in the following verse: "Nazartu ilayka fa'āda 'īyunī", meaning: "I looked at you, and my eyes came alive (because of your beauty)." In this example, nazara refers to the act of looking with the eyes, but in classical Arabic poetry, it is often a metaphor for deeper feelings, such as strong attraction or love. In some poems, the word nazara is used to describe the act of pondering or deep thinking, such as in the context of self-reflection or philosophical thinking. In this case, nazara can mean to look or pay attention with the intention of seeking understanding or enlightenment. An example is in this verse, "Nazara fi al-āfāq wa-l-anfūs, meaning: "He contemplates the firmament and himself." In this example, nazara describes a deeper thought process, perhaps related to the search for the meaning of life or an understanding of the universe.

The word tha'am (َ ‫عام‬ َ ‫)ط‬ in Arabic generally means food or sustenance. At the time of the Prophet Muhammad's companions, this word had a similar meaning, namely any kind of food eaten to fulfill the needs of human life. However, in the context of Islamic culture and teachings, the use of the word tha'am at the time of the companions had a broader meaning, which also included sharing sustenance, blessings in food, and social interests. In some poems, tha'am is used to describe the enjoyment of life, which can refer to satiety, worldly pleasure, or enjoyment in general. An example is in the following verse, "Altha'am la yashba' al-ruḥ, wa al-ma' na yughni al-nāfs'', meaning: "Food cannot satisfy the soul, and water cannot fill the heart." In a more religious or philosophical poem, tha'am can be a symbol of the blessings of life or sustenance given by Allah SWT. Food in this context reminds us of God's blessings that must be thanked and used properly. For example, in this verse, "Wa-'inda al-tha'am, yadhkur al-abd wa-l-ḥamdu", meaning: "And when food comes, the servant remembers and gives thanks."

The last stage is contextualization. Nutritional issues in Indonesia are complex, involving multiple dimensions, ranging from the lack of balanced nutritional intake to the increasing problem of overnutrition. The word falyanzur here, according to the researcher, means to pay attention, which leads to the act of looking or examining carefully. In this context, what needs attention is tha'am or food. However, what is meant by food here is not just a substance consumed to fulfill hunger, but also includes the nutritional content contained in it. The meaning of food can be seen holistically, namely as a source of nutrition that can support optimal body health. Researchers want people to not only pay attention to the aspect of satiety in choosing food, but also ensure that the nutritional needs required by the body can be fulfilled properly. Therefore, people are expected to be wiser in choosing the type of food that suits their nutritional needs, paying attention to the balance between carbohydrates, protein, fat, vitamins and minerals.

Not only that, people also need to pay attention to the amount of food they consume so that it is neither excessive nor deficient. Excessive consumption of food can lead to health problems such as obesity, diabetes and heart disease, while nutritional deficiencies can lead to a weakened body, susceptibility to disease and developmental disorders. An unbalanced diet, if left unchecked, can lead to a variety of serious health problems. Therefore, by organizing a good and regular diet, many health problems can be avoided or overcome. Thus, the interpretation of Surah Abasa verse 24, according to the researcher, contains an important message about the command to pay attention to the nutrients contained in the food we consume. This is an invitation to live a healthier life by understanding the importance of nutritional balance in every intake we eat.

Diverse and nutritious food is a concept that emphasizes the importance of a variety of food types in every meal so that all nutritional needs are met. A diverse diet ensures that there is more than one type of food on the plate at each meal, so that a complete range of nutrients can be provided. A balanced diet means that each meal should contain sufficient nutritional components in both quantity and quality. Nutrients such as carbohydrates, proteins, fats, vitamins and minerals are needed by the body to perform its functions optimally, from providing energy to repairing body tissues [24].

In addition to the aspects of diversity and balance, food safety is also very important. Safe food products must be free from physical contamination (such as foreign debris), chemical contamination (such as residual pesticides), and microbiology (such as pathogenic bacteria). This safety is crucial to prevent negative health impacts, such as food poisoning or indigestion. Therefore, every individual should pay attention to the safety of the food they consume in order to avoid the health risks that may be caused by contaminated food.

The body's need for energy, obtained from food, is essential for carrying out daily activities. Each food product contains various nutritional components that the body needs in certain amounts. For example, carbohydrates serve as the main source of energy, proteins are important for tissue growth and repair, while vitamins and minerals support the body's various metabolic processes. Understanding and managing diverse, balanced and safe food intake is an important basis for every individual in maintaining good health and carrying out life activities. It is everyone's responsibility to choose the right food and ensure that the body's nutritional needs can be met properly every day [25].

Reinterpretation or reinterpretation with one of its stages, namely linguistic analysis or language, in this study really helps researchers to provide a new perspective on the interpretation of Surah Abasa verse 24. Researchers, with a linguistic approach, try to provide reinterpretation of the words falyanzur and tha'am. In many existing interpretations, this verse means how food is created, the command to humans to look at their food as a sign or lesson, a deep message about the relationship between humans, sustenance, and the power of Allah SWT by mentioning the process of human creation, then continued with how Allah provides sustenance for His creatures. The results of this reinterpretation then make this verse meaningful to the command for humans to pay attention to their food, namely on its nutritional content. Humans should pay attention to diet and also the amount of food consumed so that they can avoid various diseases due to unbalanced nutrition. This is important to discuss because it is relevant to the many health problems that occur today. So, the researcher hopes that this research will be able to contribute to the problems that occur in the community.

I would like to thank Miss Merve Palanci from Mardin Artuklu University, Turkiye, for providing valuable input on these papers.