Transliteration:( Qul yaaa-ayyuhal kaafiroon )
Some leaders of the Quraish approached the Holy Prophet ﷺ and proposed a compromise: they suggested that he accept certain aspects of their religion, and in return, they would accept some parts of his. They further suggested that for one year he should worship their idols, and for the next year, they would worship Allah. This, they claimed, would establish peace between them.
The Holy Prophet ﷺ firmly replied, "Allah forbid! I can never commit polytheism." The leaders then suggested, "Why not kiss our idols out of respect? If you do this, we will accept you as a true Prophet." In response to these propositions, this Surah was revealed (refer to Tafseer Khazainul Irfaan, Tafseer Khazin, Azizi, etc.).
From this revelation, we learn that any form of religious compromise with the non-believers is strictly forbidden, as it amounts to infidelity. Moreover, respecting or celebrating the significant days of the non-believers is also considered infidelity.
Regarding the Infidels Addressed in the Surah
This Surah refers to those infidels who had denied the Knowledge of Allah Almighty and were destined to die in a state of infidelity. Examples include individuals like Abu Jahl, Aas bin Waa’il, and Umayyah bin Khalf, as understood from the subject matter of the Surah.
After the revelation of this Surah, the Holy Prophet ﷺ went to the Haram Shareef, where a gathering of infidels was present. He publicly recited this Surah, which deeply disheartened them. Following this, they intensified their persecution of the Holy Prophet ﷺ and his noble Companions.
Courage in Faith
A believer's heart should remain fearless in the face of infidels.
Avoiding Honorific Titles for Infidels
Infidels should not be addressed with honorable titles unless there is a legitimate religious reason to do so.
Calling an Infidel by Their True Identity
Referring to an infidel as such is part of Islamic culture. The Holy Prophet ﷺ, in this instance, did not address these individuals as brothers or uncles but explicitly as "O infidels."
These teachings underscore the importance of maintaining religious integrity and upholding the principles of Islam without compromise.
1. Say: “O disbelievers!” 2. “I worship not that which you worship.” 3. “Nor will you worship whom I worship. 4. “And I shall not worship that which you are worshipping.” 5. “Nor will you worship that which I worship. 6. “To you be your religion, and to me my religion.
This Surah is the Surah of disavowal from the deeds of the idolators. It commands a complete disavowal of that. Allah’s statement,
(Say: “O disbelievers!”) includes every disbeliever on the face of the earth, however, this statement is particularly directed towards the disbelievers of the Quraysh. It has been said that in their ignorance they invited the Messenger of Allah to worship their idols for a year and they would (in turn) worship his God for a year. Therefore, Allah revealed this Surah and in it
Allah said,
(I worship not that which you worship.) meaning, statues and rival gods.
(Nor will you worship whom I worship.) and He is Allah Alone, Who has no partner. So the word Ma (what) here means Man (who). Then Allah says,
(And I shall not worship that which you are worshipping. Nor will you worship whom I worship.) meaning, `I do not worship according to your worship, which means that I do not go along with it or follow it. I only worship Allah in the manner in which He loves and is pleased with.’ Thus, Allah says,
(Nor will you worship whom I worship.) meaning, `you do not follow the commands of Allah and His Legislation in His worship. Rather, you have invented something out of the promptings of your own souls.’ This is as Allah says,
(They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (53:23) Therefore, the disavowal is from all of what they are involved. For certainly the worshipper must have a god whom he worships and set acts of worship that he follows to get to him. So the Messenger and his followers worship Allah according to what He has legislated. This is why the statement of Islam is “There is no God worthy of being worshipped except Allah, and Muhammad is the Messenger of Allah.” This means that there is no (true) object of worship except Allah and there is no path to Him (i.e., way of worshipping Him) other than that which the Messenger came with. The idolators worship other than Allah, with acts of worship that Allah has not allowed. This is why the Messenger said to them,
(To you be your religion, and to me my religion.) This is similar to Allah’s statement,
(And if they belie you, say: “For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!”) (10:41) and He said,
(To us our deeds, and to you your deeds.) (28:55) Al-Bukhari said, “It has been said,
(To you be your religion.) means disbelief.
(and to me my religion.) means, Islam. This is the end of the Tafsir of Surat Qul ya Ayyuhal-Kafirun.
(109:1) Say: “O unbelievers!”[1]
1. A few points in this verse are particularly noteworthy:
(1) Although the Prophet (peace be upon him) has been commanded to tell this to the disbelievers plainly, the theme that follows makes it explicit that every believer should tell the disbelievers plainly what has been said in the following verses; so much so that the person who has just believed and repented of kufr is also bound to express similarly his disgust with and disapproval of the creed and rites of worship and gods of kufr. Thus, though the first addressee of the word qul (say) is the Prophet (peace be upon him) himself, the command is not restricted to him alone but it reaches every believer through him.
(2) The word kafir is no abuse, which might have been used for the addressees of this verse, but it implies the one who refuses to believe or is an unbeliever. As against it the word mumin is used for the believer. Therefore, the Prophet’s (peace be upon him) saying, by Allah’s command, O disbelievers… in fact, means: O you, who have refused to believe in my apostleship and in the teachings brought by me. Likewise, when a believer uses this word, it will imply those who do not believe in the Prophet Muhmmad (peace be upon him).
(3) The word used is O kafirs and not O mushriks; therefore, the addressees are not only the mushriks but all those people who do not acknowledge Muhammad (peace be upon him) as Allah’s Messenger and the teachings and guidance brought by him as the teaching and guidance given by Allah Himself, whether they be Jews, Christians, Zoroastrians or the disbelievers, polytheists and pagans of the entire world. There is no reason why this address be restricted to the pagans of Quraish or of Arabia only.
(4) To address the deniers with the word O kafirs is just like addressing certain people as O enemies, or O opponents. Such an address is not, in fact, directed to the person of the addressee but it is made on the basis of their characteristic of enmity and opposition, and lasts only until they are so characterized. If one of them gives up enmity and opposition, or turns a friend and supporter, he no longer remains the addressee of this word. Likewise, the address of O kafirs to the people also is in view of their characteristic of kufr and not their person. This address would be perpetual for him who continues to be a kafir till death, but the one who believes will no longer be its addressee.
(5) Many scholars from among the commentators have expressed the opinion that in this Surah the address of O disbelievers applied only to a few persons of Quraish, who were visiting the Prophet (peace be upon him) with proposals of compromise regarding religion and about whom Allah had informed His Messenger (peace be upon him) that they would not believe. They have formed this opinion for two reasons. First, that it is followed by La a budu ma ta budun: I do not worship him or those whom you worship. They say that this does not apply to the Jews and Christians, for they worship Allah. Second, that this is also followed by: wala antum abiduna ma aabud: Nor are you worshippers of Him Whom I worship. Their reasoning is that this statement does not apply to the people who at the revelation of this Surah were disbelievers but later believed. Both these arguments are incorrect. As for these verses, their explanation that follows will show that they do not bear the meaning which has been understood from them. Here, to point out the error of the reasoning it would be enough to say that if the addressees of this Surah were only these people, why then does this Surah still continue to be recited when they are dead and gone from the world long long ago? And what was the need of making this Surah a part of the Quran permanently so that the Muslims should continue to read it for ever afterwards?
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