الكافرون
Al-Kafirun
The Disbelievers • makkah • 6 Verses
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قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ
Commentary:
The Divine command expressed by قل (say) applies, besides the Holy Prophet, to every Muslim. Besides the present Surah, this word is placed at the beginning of chapters 72, 112, 113 and 114, and is used in about 306 verses of the Quran, and wherever it is used it emphasizes the importance of the subject governed by it. Thus believers are enjoined to proclaim loudly and repeatedly, and to convey to disbelievers in clear and definite terms, the great principles of Islam enunciated and emphasized in the present Surah.
The use of ایھا (O ye) is intended to draw pointed attention to the subject matter of the Surah and to emphasize its importance. The expression has frequently been used in the Quran to serve this purpose.
The word الکافرون (the disbelievers) has a general application, or it may refer to those confirmed disbelievers who by their persistent and defiant rejection of truth rule out all possibility of accepting it and disbelief becomes, as it were, a part of their being.
The Divine command, expressed by the word Qul, applies to every Muslim. Besides the present Surah, the word is placed at the beginning of Chapters 72, 112, 113 and 114, and is used in about 306 verses of the Qur’an; and wherever it is used it emphasizes the importance of the subject-matter governed by it. Thus believers are enjoined to proclaim loudly and repeatedly, and to convey to disbelievers in clear and definite terms, the great principles of Islam enunciated and emphasized in this Surah.
The expression "O ye" is intended to draw pointed attention to the subject-matter of the Surah and to emphasize its importance. The expression has frequently been used in the Qur’an to serve this purpose.
"The disbelievers" may refer to those confirmed disbelievers who, by their persistent and defiant rejection of the Truth, rule out all possibility of accepting it, and disbelief becomes, as it were, part of their being.
لَآ أَعْبُدُ مَا تَعْبُدُونَ
10:105; 39:15-16.
Commentary:
Various explanations have been given to the present and the next three verses by commentators. Some say that as the pagan Meccans had put their question in two forms, therefore two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in future. As against this, Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when لا (no, not) governs مضارع, it signifies future tense. According to this usage of the particle the expression would mean: "I will never worship."
Moreover, the particle ما is used in two ways; as مصدریه transforming into infinitive the verb which it governs, and as موصوله meaning الذی i.e. "that which." Sometimes it is also used for rational beings and means من i.e. "he who." According to the various uses of the particle the verses would mean: I will not adopt your way of worship, or, I will not worship those that you worship, whether rational beings or irrational inanimate things. But the verses have a better and more appropriate translation if ما is taken as مصدریه in the former two verses and as موصوله in the latter two. Thus, the four verses would be interpreted something like this "I will never adopt your mode or manner of worship, nor will you adopt the manner in which I worship. And I shall not worship those things (idols) or rational or irrational beings whom you worship, nor will you worship Him Whom I worship."
وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ
وَلَآ أَنَا۠ عَابِدٌ مَّا عَبَدتُّمْ
وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ
Various explanations have been given of the present and the preceding three verses by the Commentators. Some say that as the pagan Meccans had put their question in two forms, therefore, two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in the future. As against this Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when the particle la (no; not) governs an aorist, it signifies the future tense. According to this use of the particle the expression la A‘budu would mean: 'I will never worship.'
The particle ma is used in two forms. As Masdariyyah it transforms into infinitive the verb which it governs and as Mausulah it means Alladhi (that wh
لَكُمْ دِينُكُمْ وَلِىَ دِينِ
2:140; 10:42.
Commentary:
For different meanings of دین see 107:2. According to these the verse signifies: "As there is absolutely no meeting ground between your way of life and mine and as we are in complete disagreement not only with regard to the basic concepts of religion but also with regard to its details and other aspects, therefore, there cannot possibly be any compromise between us.
The verse signifies that as there is absolutely no meeting ground between the believers’ way of life and that of the disbelievers and as they are in complete disagreement not only with regard to the basic concepts of Religion but also with regard to its details and other aspects, therefore, there can possibly be no compromise between the two.