seekeroftruth
Well-Known Member
Quran 6: 116. If you were to obey most of those on earth, they would divert you from God’s path. They follow nothing but assumptions, and they only conjecture.
117. Your Lord knows best who strays from His path, and He knows best the guided ones.
118. So eat of that over which the Name of God was pronounced, if you indeed believe in His revelations.
119. And why should you not eat of that over which the Name of God is pronounced, when He has detailed for you what is prohibited for you, unless you are compelled by necessity? Many lead astray with their opinions, through lack of knowledge. Your Lord knows best the transgressors.
120. So abandon sin, outward and inward. Those who commit sins will be repaid for what they used to perpetrate.
121. And do not eat from that over which the Name of God was not pronounced, for it is abomination. The devils inspire their followers to argue with you; but if you obey them, you would be polytheists.
122. Is he who was dead, then We gave him life, and made for him a light by which he walks among the people, like he who is in total darkness, and cannot get out of it? Thus the doings of disbelievers are made to appear good to them.
123. And thus We set up in every city its leading wicked sinners, to conspire in it, but they conspire only against themselves, and they do not realize it.
124. When a sign comes to them, they say, “We will not believe unless we are given the like of what was given to God’s messengers.” God knows best where to place His message. Humiliation from God and severe torment will afflict the criminals for their scheming.
125. Whomever God desires to guide, He spreads open his heart to Islam; and whomever He desires to misguide, He makes his heart narrow, constricted, as though he were climbing up the sky. God thus lays defilement upon those who do not believe.
126. This is the straight path of your Lord. We have explained the revelations in detail for people who recollect.
127. For them is the Home of Peace with their Lord, and He is their Master—because of what they used to do.
128. On the Day when He gathers them all together: “O assembly of jinn, you have exploited multitudes of humans.” Their adherents among mankind will say, “Our Lord, we have profited from one another, but we have reached the term that you have assigned for us.” He will say, “The Fire is your dwelling, wherein you will remain, except as God wills. Your Lord is Wise and Informed.
129. Thus We make some of the wrongdoers befriend one another, because of what they used to do
This whole thing seems to be describing friends in Hell.
This is from the commentary.
The establishment of the doctrine of Divine Unity, which is the object of this chapter, required the abolition of all idolatrous practices, among which was the practice of slaughtering animals in the names of idols, and vv. 118–121 deal with this subject which is introduced by an order to eat only such animals as have been slaughtered in the name of Allåh. Thus it is allowed to Muslims to slaughter animals for food, but the condition is here laid down that Allåh’s name must be mentioned when the animal is slaughtered. There is no doubt that the taking of a life, even though it be the life of an animal, bespeaks a kind of disregard for life, and it is allowed by God, only because the full physical development of man requires the use of the flesh of animals. It is, however, allowed subject to the condition that Allåh’s name be mentioned at the time of the slaughter, and this is a reminder to man that this act is made lawful only by Divine permission, for the attainment of a necessary purpose. Thus, if aiming at the abolition of idolatrous practices, the order is based on moral grounds, and as a safeguard against the development of habits of disregard for human life itself, which is a sad aspect of the development of the material civilization of our day.
It is a very low view of morals which considers only sins against society to be hateful. The Muslim is here commanded to consider open and secret sins to be equally hateful. In fact there are very few people who commit open sins as compared with those who are guilty of secret sins.
These words throw a flood of light on many of the verses which speak of the raising of the dead to life through the prophets. The reference here is to the great transformation which was already being brought about through the Holy Qur’ån. Not only were the dead raised to life, but they had now with them the light by which they showed the way to others. The concluding words show that, notwithstanding the great transformation which was being worked before their eyes, the leaders of mischief went on opposing the Truth as if it were a good deed.
If Allåh really meant to reveal His message, the disbelievers said, why was it not revealed directly to everyone of them? The answer is that everyone is not fit to communicate with the Divine Being, and Allåh revealed His message only to a man who was fit to receive it.
The concluding words of the verse show that uncleanness of the heart, which makes a man’s breast strait and narrow, as though he were ascending upwards, is the result of a man’s own disbelief and rejection of the truth.
The word jinn is derived from janna, meaning he covered or concealed or hid or protected. The class of beings that goes under this name stands in the Holy Qur’ån for the spirits of evil or the beings that invite man to evil, as opposed to the angels, who invite him to good, both being alike invisible to the human eye. But there is a wider use of the word in Arabic literature as well as in the Qur’ån. One signification of the word is explained in 72:1a, and I would refer the reader to that footnote. But the word is also applied in the Qur’ån to great potentates or powerful leaders who, through their importance and detachment from the masses, do not mix freely with them, so they remain distant or “hidden from their eyes”. In Arabic literature such a use was permitted. A verse of M∂så Ibn Jåbir in which the word jinn occurs, is thus explained by LL on the authority of Tabrezß on Ïam: “And my companions, who were like the jinn, did not flee when I came to them and informed them”, where the word jinn is translated as meaning companions who were like the jinn. And Tabrezß says further that the Arabs liken a man who is sharp and clever in affairs to a jinnß and a shai∆ån, and hence they say, nafarat jinnuh∂ (literally, his jinn fled away), meaning he became weak and abject. Therefore a man’s companion, without whose help he would be weak and abject, was called a jinnß
Well I was sort of right. It is about people who "hide" their sins instead of dealing with them.
A lot of the message in these verses deals with the killing of animals for food. Every time they killed an animal, they had to mention God's name over it. Now the Jews would drain the blood too. That doesn't seem to be the process or the call here. It seems here they just want us to say our Blessings when we get food.
A simple thank you Lord would do.
