Chapter 6 of the Quran (94) how Evil they Judge

Did they know Allah? And, if they knew Allah, what is their belief’s problem. The Quran says: So that which is intended for their gods does not reach Allah, and that which is intended for Allah does reach their gods! Evil is their ordinance. How evil they judge!  It is well known that Islam prohibits all of the above faith and acts.

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The background of Ayah 6:136

The faith of the unbelievers among the Arabs was amazing.

Did they know Allah?

Yes, they did. The name of Allah as the Almighty Supreme Creator was known among the entire Arabs before Islam.

But, if they knew Allah, what is their belief’s problem?

Their faith was that Allah is the Supreme God; but

§  They can not talk to Allah directly,

§  They can not pray to Allah directly

§  They can not worship Allah directly

To solve this faith-problem, they – with the help of their devils- invented gods to worship.

Their invented gods were the idols made of stones.

They – as their devils inspired unto them – claimed that their idols are gods or Allah’s partners or Allah’s associates which organize the world and take care of it.  They had idols for rain, idols for plants, idols for war, idols for marriage, idols for luck, idol for hunting etc.

§  They used to talk to their gods (idols) directly

§  They used to pray to their gods (idols) directly

§  They used to worship their gods (idols) directly

However, they used to assign to Allah the harvests and the cattle and also assign to their gods (idols) the harvests and the cattle but their way in doing that was very funny.

Ayah 6:136 says:

They ascribe to Allah of the crops and cattle and they say: “This is Allah’s” in their make believe and this is for Allah’s partners (their gods, idols)

However, if any of the portions of Allah’s associates (their gods) fell into Allah’s portion, they used to restore it to that of their gods,

But, when something of Allah’s portion fell into their gods’ portion, they would leave it there, saying, ‘Allah is Independent and He is not in need of this’,

Allah, exalted be He, says: So that which is intended for their associates (gods) does not reach Allah, and that which is intended for Allah does reach their associates (gods).

Evil is that, provision of theirs, which they decree!

Evil is their ordinance.

Evil is that which they judge

How evil they judge! 

It is well known that Islam prohibits all of the above Evil faith and acts.

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The verse 6:136 in different translations

QARIB:

They set aside for Allah a shwere of what he has created of tilth and cattle saying: ‘this is for Allah so they claim and this for our associates (gods). ‘The shwere of their associates never reaches Allah, but the shwere of Allah reaches their associates. How evil they judge!

SHAKIR:

and they set apart a portion for Allah out of what he has created of tilth and cattle, and say: this is for Allah– so they assert– and this for our associates; then what is for their associates, it reaches not to Allah, and wver is (set apart) for Allah, it reaches to their associates; evil is that which they judge

PICKTHAL:

they assign unto Allah, of the crops and cattle which he created, a portion, and they say: “this is Allah’s” – in their make-believe – “and this is for (his) partners in regard to us.” thus that which (they assign) unto his partners in them reacheth not Allah and that which (they assign) unto Allah goeth to their (so-called) partners. Evil is their ordinance.

YUSUFALI:

Out of what Allah hath produced in abundance in tilth and in cattle, they assigned him a shwere: they say, according to their fancies: “this is for Allah, and this” – for our “partners”! but the shwere of their” partners “reacheth not Allah, whilst the shwere of Allah reacheth their “partners” ! Evil (and unjust) is their assignment!

Chapter 6 of the Quran (84) Hamzah and Abu Jahl

One day, while the Prophet Muhammad was praying and prostrating unto Allah; Abu Jahl had thrown the waste of an animal on his back. Hamzah was informed about the deed of Abu Jahl upon his return from hunting and he still had his bow in his hand.

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The background of Ayah 6:122 is a real story that has two characters; they are:

Hamzah, the uncle of Muhammad; when Hamzah was not a believer yet.

Abu Jahl, one of the big enemies of the Prophet Muhammad. He used to deal with Muhammad very cruelly.

One day, while the Prophet Muhammad was praying and prostrating unto Allah; Abu Jahl had thrown the waste of an animal on his back.

Hamzah was informed about the deed of Abu Jahl upon his return from hunting and he still had his bow in his hand.

Hamzah went straight to Abu Jahl and hit him with his bow.

Abu Jahl said to Hamza: ‘O brother, do you not see what uhammad has brought; he has ridiculed our religion, reviled our idols and opposed our forefathers’.

Hamzah responded: ‘And who is more foolish than you? You worship stones instead of Allah.

I bear witness that there is no god but Allah, without associates, and that Muhammad is His slave and Messenger’.

And then Allah, revealed this verse.

Ayah 6:122 says:

is he who was dead (Hamzah) , through unbelief, and  Allah gave him life, through guidance, and honoured him with faith and appointed for him a light by which to walk among people, distinguishing thereby the truth from falsehood; is he as the disbeliever (Abu Jahl) whose likeness is in darkness whence he cannot emerge?

No! So, in the same way that faith has been adorned for believers, what the disbelievers have been doing, in the way of disbelief and acts of disobedience, has been adorned for them.

As for Abu Jahl, he cannot free himself from disbelief and error in this world or from the darkness of the Eternal Hell in the Afterlife. And so is the outcome of the disbelievers.

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The verse 6:122 in different translations

QARIB:

Is he who was dead whom we have revived and given a light with which he walks among people to be compared to him who blunders about in darkness from which he will never emerge? as such what the unbelievers have done appear decorated to them.

SHAKIR:

Is he who was dead then we raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth? thus what they did was made fair seeming to the unbelievers

PICKTHAL:

Is he who was dead and we have raised him unto life, and set for him a light wherein he walketh among men, as him whose similitude is in utter darkness whence he cannot emerge? thus is their conduct made fairseeming for the disbelievers.

YUSUFALI:

Can he who was dead, to whom we gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out? thus to those without faith their own deeds seem pleasing.