This was because they would declare certain kinds of livestock unlawful while deeming carrion lawful. They were therefore told: Regard as lawful what Allah has made lawful, and regard as forbidden what Allah has forbidden.

Then He said: “What is the matter with you?” That is, what reason do you have not to eat? What prevents you from eating the slaughtered animals over which Allah’s name has been mentioned, when He has explained to you in detail what He has forbidden to you? The Medinan reciters, Ya‘qub, and Hafs read both verbs in the active voice: Allah has explained in detail what He has forbidden to you, as indicated by the phrase, “Allah’s name.” Ibn Kathir, Ibn ‘Amir, and Abu ‘Amr read both verbs in the passive voice—“has been explained in detail” and “has been forbidden”—in accordance with the wording, “has been mentioned.” Hamzah, al-Kisa’i, and Abu Bakr read the first verb in the active voice and the second in the passive voice.

By detailing the forbidden things, He meant what is mentioned in His saying, Exalted is He: “Forbidden to you are carrion and blood” (al-Ma’idah, 3). “Except in cases of necessity”: that is, if you are compelled to consume any of these things, they are lawful for you in such necessity.

“Indeed, many lead others astray”: the Kufan reciters read it in the transitive sense, “lead others astray,” and similarly the phrase in Surah Yunus, in view of His saying: “They lead you astray from the way of Allah.” It was also said that this refers to ‘Amr ibn Luhayy and the polytheists who followed him, who instituted the baḥīrahs and sā’ibahs, animals consecrated to idols. The other reciters read it in the intransitive sense, “go astray,” in view of His saying: “Who goes astray.” “By their desires, without knowledge,” when they refused to eat that over which Allah’s name had been mentioned and called people to eat carrion. 123/b “Indeed, your Lord knows best those who transgress”: those who overstep the lawful bounds into the unlawful.

“And abandon open and secret sin. Indeed, those who commit sin will be recompensed for what they used to perpetrate. (120) And do not eat of that over which Allah’s name has not been mentioned, for indeed it is grave disobedience. Indeed, the devils inspire their allies to argue with you; and if you obey them, then you will surely be idolaters. (121)”

“And abandon open and secret sin”: that is, all sins, for no sin falls outside these two categories. Qatadah said: its public and its secret forms. Mujahid said: Open sin is the sins that a person commits with his limbs, while its hidden form is what he intends and resolves upon in his heart, such as one who persists in a sin while deliberately intending it.

Al-Kalbi said: Its open form is fornication, and its hidden form is secret amorous relations. Most exegetes held that open sin is publicly committing fornication—this is supported by the transmitted reports—while its hidden form is committing it secretly. This is because the Arabs were fond of fornication: the nobleman among them considered himself too dignified to make it public, so he committed it secretly, whereas one of lower standing did not care and openly committed it. Allah, Exalted is He, therefore prohibited both. Sa‘id ibn Jubayr said: Open sin is marrying one’s unmarriageable kin, while its hidden form is fornication.