let us experience the Quran: surah al-Kafeerun
Surah al Kafiroon (The Disbelievers)
All praises are due unto Allah, we thank Him and we seek His assistance. Whomsoever He guides, none can astray him, and whomsoever He astray, there is none to guide him. Peace and blessings be upon the unlettered Prophet Muhammad (SAW). I bear witness that there is none worthy of worship but Allah (SWT) and Muhammad (SAW) is His servant and final Messenger.
In the name of Allah, the Beneficent, the Merciful!
Say: "O unbelievers!
I do not serve that which you serve,
Nor do you serve Him Whom I serve:
Nor am I going to serve that which you serve,
Nor are you going to serve Him Whom I serve:
You shall have your religion and I shall have my religion."
--------------------
Period of Revelation
According to majority of commentators, it is a Makki Surah, and its subject- matter itself points to its being a Makki revelation.
Historical Background
In the early phase of the Prophetic mission, Quraiysh tried to deter the prophet (SAW) through many ways. One such method was through negotiation and compromise. According to Abdullah bin Abbas (R), the Quraish once proposed to the Holy Prophet (SAW); "We shall give you so much of wealth that you will become the richest man of Makkah; we shall give you whichever woman you like in marriage; we are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your as well as to our advantage.
"When the Holy Prophet (SAW) asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same space of time. The Holy Prophet (SAW) said: "Wait awhile; let me see what my Lord commands in this regard."Thereupon the revelation came down: Qul ya-ayyuhal- kafirun... and: Qul afa-ghair Allahi... (Az-Zumar: 64): "Say to them: ignorant people do you bid me to worship others than Allah?" (Ibn Jarir, Ibn Abi Hatim, Tabarani).
Subject matter
Although the Arabs before Islam were not disavowing Allah, but ascribed to Him, as partners, idols that were supposed to represent their great and pious ancestors or, in some cases, the angels whom they claimed to be the daughters of Allah. But in all cases, as the Qur'an quotes them as saying, they only "worship them (the various gods) so that they may bring us near to Allah." (39:3)
Moreover, Allah superseded their gods in their oaths and supplications. But in spite of their belief in Allah, the polytheism they entertained fouled their conceptions as well as their traditions and rites extensively.
The Arabs were also convinced that they were the followers of the religion of Abraham and that they were better guided than the People of the Scriptures (i.e. Jews and Christians). When Muhammad (peace be on him) declared his religion to be that of Abraham, they argued that there was no reason for them to forsake their beliefs and follow Muhammad's instead, since they too were of the same religion.
To firmly distinguish between one form of worship and the other, and between one doctrine and concept and the other this surah was revealed in such a decisive, assertive tone. It was revealed in this manner to demarcate monotheism (tawheed) from polytheism (shirk), and to establish a true criterion, allowing no further wrangling or vain arguments.
Using all the mentioned means, the surah goes on to emphasize a negation in one sentence and an affirmation in another. "Say", this denotes a clear-cut Divine order which conveys the fact that the whole affair of the religion belongs exclusively to Allah, nothing of it belongs to Muhammad himself, and that Allah is the only One to order and decide. "Say: 'Disbelievers!' They follow no prescribed religion, nor do they believe in you. No meeting-point exists between you and them anywhere. Thus the beginning of the surah brings to mind the reality of a difference which cannot be ignored or settled.
"I do not worship what you worship" is a statement affirmed by "I shall never worship what you worship". "Nor do you worship what I worship" is also repeated for more emphasis and in order to eliminate all chances of doubt or misinterpretation. Finally, the whole argument is summed up in the last verse, "You have your own religion, and I have mine", meaning that you (disbelievers) and I (Muhammad) are very far apart, without any bridge to connect us. Such an attitude was to expose the fundamental discrepancies in the essence of the two beliefs and doctrines, in the source of the two concepts and in the nature of the two paths of monotheism and polytheism, faith and disbelief.
Faith directs man and the whole world towards Allah alone and determines for him the source of his religious concept, laws, values, criteria, ethics and morals. That source is Allah and nobody else. On the contrary, polytheism is a way of life entirely dissimilar to that of faith.
On the whole, the distinction we are dealing with here is indispensable both for those who invite people to Islam and the people themselves, because Ignorant concepts are likely to be mixed with those of Islam especially in those societies which previously followed the Islamic method, but have later deviated from it. They are, to be sure, the most rigid and the most hostile to the idea of regaining faith in its healthy, clear and straight forward form, certainly more so than those who have not known Islam originally. They take it for granted that they are righteous while they grow more and more complicatedly perverse!
The existence of noble and base beliefs and thoughts in those societies may tempt the advocate of the Islamic system to-hope for their quick return, thinking he may be able to strengthen the good aspects of their life and rightly correct undesirable features! This temptation is dangerously misleading.
The contemporary advocates of Islam need to understand that there is no room for short-term or half solutions, compromises, or partial redemption or adjustment, and that their call is for uniquely distinguished Islam, in contrast to what people conceive of as Islam. They must face these people bravely and explicitly put it to them that the boundaries in Islam are clearly defined. It is based on absolute monotheism whose concepts, values, beliefs and laws cover all aspects of human life and are all received from Allah and none else.
Similarly, advocating Islam can never be constructed on any ambiguous or feeble foundations, but has to be built upon firmness, explicitness, frankness and fortitude as embodied in Allah's instruction to us to declare: "You have your own religion, and I have mine". Such was the way adopted by the Islamic call in its early days.
Note: the Holy Prophet (SAW) used to hold this surah in high esteem as shown by the following narration:
According to Ibn Abbas, the Holy Prophet (upon whom be peace) said to the people: "Should I tell you the word which will protect you from polytheism? It is that you should recite Qul ya-ayyuhal kafirun when you go to bed."(Abu Ya'la, Tabarani).
......
"They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise." (Quran, Baqara - 02:32)
Wallahu 'aleemun hakeem. whatever is good is from Allah (swt) and all shortcomings are mine alone.
May Allah accept our deeds, forgive us for our shortcomings and save us from the blazing hellfire on the day of judgment. Ameen.
All praises are due unto Allah, we thank Him and we seek His assistance. Whomsoever He guides, none can astray him, and whomsoever He astray, there is none to guide him. Peace and blessings be upon the unlettered Prophet Muhammad (SAW). I bear witness that there is none worthy of worship but Allah (SWT) and Muhammad (SAW) is His servant and final Messenger.
In the name of Allah, the Beneficent, the Merciful!
Say: "O unbelievers!
I do not serve that which you serve,
Nor do you serve Him Whom I serve:
Nor am I going to serve that which you serve,
Nor are you going to serve Him Whom I serve:
You shall have your religion and I shall have my religion."
--------------------
Period of Revelation
According to majority of commentators, it is a Makki Surah, and its subject- matter itself points to its being a Makki revelation.
Historical Background
In the early phase of the Prophetic mission, Quraiysh tried to deter the prophet (SAW) through many ways. One such method was through negotiation and compromise. According to Abdullah bin Abbas (R), the Quraish once proposed to the Holy Prophet (SAW); "We shall give you so much of wealth that you will become the richest man of Makkah; we shall give you whichever woman you like in marriage; we are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your as well as to our advantage.
"When the Holy Prophet (SAW) asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same space of time. The Holy Prophet (SAW) said: "Wait awhile; let me see what my Lord commands in this regard."Thereupon the revelation came down: Qul ya-ayyuhal- kafirun... and: Qul afa-ghair Allahi... (Az-Zumar: 64): "Say to them: ignorant people do you bid me to worship others than Allah?" (Ibn Jarir, Ibn Abi Hatim, Tabarani).
Subject matter
Although the Arabs before Islam were not disavowing Allah, but ascribed to Him, as partners, idols that were supposed to represent their great and pious ancestors or, in some cases, the angels whom they claimed to be the daughters of Allah. But in all cases, as the Qur'an quotes them as saying, they only "worship them (the various gods) so that they may bring us near to Allah." (39:3)
Moreover, Allah superseded their gods in their oaths and supplications. But in spite of their belief in Allah, the polytheism they entertained fouled their conceptions as well as their traditions and rites extensively.
The Arabs were also convinced that they were the followers of the religion of Abraham and that they were better guided than the People of the Scriptures (i.e. Jews and Christians). When Muhammad (peace be on him) declared his religion to be that of Abraham, they argued that there was no reason for them to forsake their beliefs and follow Muhammad's instead, since they too were of the same religion.
To firmly distinguish between one form of worship and the other, and between one doctrine and concept and the other this surah was revealed in such a decisive, assertive tone. It was revealed in this manner to demarcate monotheism (tawheed) from polytheism (shirk), and to establish a true criterion, allowing no further wrangling or vain arguments.
Using all the mentioned means, the surah goes on to emphasize a negation in one sentence and an affirmation in another. "Say", this denotes a clear-cut Divine order which conveys the fact that the whole affair of the religion belongs exclusively to Allah, nothing of it belongs to Muhammad himself, and that Allah is the only One to order and decide. "Say: 'Disbelievers!' They follow no prescribed religion, nor do they believe in you. No meeting-point exists between you and them anywhere. Thus the beginning of the surah brings to mind the reality of a difference which cannot be ignored or settled.
"I do not worship what you worship" is a statement affirmed by "I shall never worship what you worship". "Nor do you worship what I worship" is also repeated for more emphasis and in order to eliminate all chances of doubt or misinterpretation. Finally, the whole argument is summed up in the last verse, "You have your own religion, and I have mine", meaning that you (disbelievers) and I (Muhammad) are very far apart, without any bridge to connect us. Such an attitude was to expose the fundamental discrepancies in the essence of the two beliefs and doctrines, in the source of the two concepts and in the nature of the two paths of monotheism and polytheism, faith and disbelief.
Faith directs man and the whole world towards Allah alone and determines for him the source of his religious concept, laws, values, criteria, ethics and morals. That source is Allah and nobody else. On the contrary, polytheism is a way of life entirely dissimilar to that of faith.
On the whole, the distinction we are dealing with here is indispensable both for those who invite people to Islam and the people themselves, because Ignorant concepts are likely to be mixed with those of Islam especially in those societies which previously followed the Islamic method, but have later deviated from it. They are, to be sure, the most rigid and the most hostile to the idea of regaining faith in its healthy, clear and straight forward form, certainly more so than those who have not known Islam originally. They take it for granted that they are righteous while they grow more and more complicatedly perverse!
The existence of noble and base beliefs and thoughts in those societies may tempt the advocate of the Islamic system to-hope for their quick return, thinking he may be able to strengthen the good aspects of their life and rightly correct undesirable features! This temptation is dangerously misleading.
The contemporary advocates of Islam need to understand that there is no room for short-term or half solutions, compromises, or partial redemption or adjustment, and that their call is for uniquely distinguished Islam, in contrast to what people conceive of as Islam. They must face these people bravely and explicitly put it to them that the boundaries in Islam are clearly defined. It is based on absolute monotheism whose concepts, values, beliefs and laws cover all aspects of human life and are all received from Allah and none else.
Similarly, advocating Islam can never be constructed on any ambiguous or feeble foundations, but has to be built upon firmness, explicitness, frankness and fortitude as embodied in Allah's instruction to us to declare: "You have your own religion, and I have mine". Such was the way adopted by the Islamic call in its early days.
Note: the Holy Prophet (SAW) used to hold this surah in high esteem as shown by the following narration:
According to Ibn Abbas, the Holy Prophet (upon whom be peace) said to the people: "Should I tell you the word which will protect you from polytheism? It is that you should recite Qul ya-ayyuhal kafirun when you go to bed."(Abu Ya'la, Tabarani).
......
"They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise." (Quran, Baqara - 02:32)
Wallahu 'aleemun hakeem. whatever is good is from Allah (swt) and all shortcomings are mine alone.
May Allah accept our deeds, forgive us for our shortcomings and save us from the blazing hellfire on the day of judgment. Ameen.
posted by bodda at 9:40 PM
3 Comments:
Knowing the context of this surah is crucial for everyone who likes to quote from this surah. I have seen many people using lines of this surah to mean something totally different from the original message. People use this surah as an evidence against 'dawah' work. In their words: 'see, Allah validifies other religions, then why do we have to be so eager about bring others into Islam?'
What needs to be noticed here is, while Allah clearly states the right and wrong path (or religion), He is also kind enough to give everyone the freedom to choose his own path in this world (remember: He clearly states there is associated consequence with each path). This DOES not mean Muslims don't have to do Dawah work. Rather, Muslims have to (incumbant for them, according to the Quran) and at the same time all the people of other religions and methodologies and thought-system or whatever have the freedom of inviting people towards their path. This is something I love about Islam! "You have your religion and I shall have mine". It recognises all different paths in this world, thus if there is an Islamic state, that should be one true plural society!
Thank you sister astomeye for your insightful comment.
1. adding to your point, it may be noted that there is also no room for any amendments, addition or deletion in the religion of Islam. I cant recall the exact word but once the sahabas (r) asked the Prophet (s) abt taking what is good from other religion, and he (s) mentioned that there is no good in other systems that is not in Islam, so there is nothing to take from others.
'Lakum dinukum waliyadin' also closes the door of any innovation. we see these days muslims following others practices such as 'mongol prodeep' (lighting candles for good luck).
we must guard ourselves from falling prey to such innovations, be it 'good' (seemingly) or forms of kufr/shirk.
2. i was thinking if this ayah (109:6) would also mean 'those who are bent rejecting islam, leave them alone to be judged by Allah; rather concentrate on giving dawah to those who would listen' (the lesson of surah 'abasa)
3. lastly there is an interesting note in this surah. Allah says 'walaa antum a'biduna ma 'abud'. the word 'ma' (what) is used instead of 'man' (who). this teaches us that it is not enough to believe in Allah as the Lord (Allah's self) but belief in His attributes and qualities that define His Lordship is more important, and that is what singles our Muslims from others. (see towards understanding Quran for details)
Assalamua'alaikum,
This surah signifies how important the faith of Islam that we hold. It has to be pure, far from any other beliefs.
Nowadays, we can hardly find muslims that worship idols. But, as mentioned by Syed Qutb, there are new forms of idols which people worship including communism, nationalism etc.
May Allah prevent us from adopting any of those ideologies.
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