Surat Al-Kāfirūn - The Disbelievers
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There is a difference of opinion whether this Surah is Makki or Madani. However, according to the majority of commentators, it is a Makki Sürah. Its subject matter also points to its being a Makki revelation.
Major Issue, Divine Law and Guidance:
• Allah's commandment not to compromise in the matters of religion.
This Surah was not revealed to preach religious tolerance as some people of today seem to think, but was revealed in order to exonerate the Muslims from the disbelievers' religion, their rites of worship, and their gods; to express their total disgust and unconcern with them; to tell them that Islam and Kufr (unbelief) had nothing in common and that there was no possibility of their ever being combined and mixed into one entity. Although it was initially addressed to the disbelieving Quraish in response to their proposals of compromise, it is not confined to them only. Having made it a part of the Qur'an, Allah gave the Muslims the eternal teaching stating that they should exonerate themselves by word and deed from the creed of Kufr (disbelief), wherever and in whatever form it may be, and that they should declare without any reservation that they cannot make any compromise with the disbelievers in matters of Faith.
Sayyiduna Khabbab says: "The Prophet (peace be upon him) said to me; ‘when you lie down in bed to sleep, recite Qul Ya-Ayyuhal Kâfirûn, this was the Prophet's own practice when he lay down to sleep.’ " - (Reported by Bazzar, Tabarani, Ibn Marduyah). According to Ibn 'Abbâs, the Prophet (peace be upon him) 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 Kâfirûn when you go to bed." (Reported by Abu Ya'la, Tabarani). Sayyidunâ Anas says that the Prophet said to Sayyiduna Mu'adh bin Jabal: "Recite Qul Ya-Ayyuhal-Kâfirûn at the time you go to bed, for this is immunity from polytheism." (Reported by Baihaqi in Ash-Shu'aib).
The Issue of Belief and Disbelief
There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Prophet (peace be upon him), the Quraish chiefs had not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he may accept any compromise and the dispute between them may end. In this connection, different narration have been related in the Hadith.
According to Sayyiduna Abdullah bin ‘Abbas, the Quraish proposed to the Prophet: "We shall give you so much wealth that you will become the richest man at Makkah. Further, we shall give you whichever woman you like in marriage and we are prepared to follow and obey you as our leader 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 and our advantage." When the Prophet asked what it was, they said that if he would worship their gods, Lât and Uzza, for a year, they would worship his God (Allah) for the same span of time. The Prophet said: "Wait awhile let me see what my Rabb commands in this regard." Thereupon this revelation came down. According to another tradition from Ibn 'Abbas, the Quraish said to the Prophet, peace be upon him: "O Muhammad, if you kiss our gods (idols), we shall worship your God." Thereupon, this Surah was sent down. Yet in another narration Sa'id bin Mina (the freed slave of Abul Bakhtari) has related that Waleed bin Mughirah, ‘As bin Wa'il, Aswad bin Al-Muttalib and Umayyah bin Khalaf met the Prophet (peace be upon him) and said to him: "O Muhammad, let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought is better than what we possess, we would be partners in it with You, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it." At this Allah revealed: Qul Ya-Ayyuhal-Kafirun [Ibn Jareer, Ibn Abi Hatim, Ibn Hisham also have related this incident in the Seerah (biography) of the Prophet Muhammad (peace be upon him)].
Because of these repeated dialogues, there was a need that the Quraish be given a definite and decisive reply so that their hope of Muhammad (peace be upon him) coming to terms with them on the principle of "give and take" would be frustrated for ever.
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The surah opens with the following words: “Say, ‘Disbe- lievers, I do not worship what you worship, nor do you worship what I worship” (1–3). This statement brings to mind a similar one we find in verse 145 of al-Baqarah, which says:
If you [Muhammad] give the People of the Book every proof they would not accept your qiblah, nor would you accept theirs; nor would any of them accept the qiblah of the other.
These statements confirm that it is impossible for one religious faith to be universally accepted. It is far more sensible and realistic to acknowledge and recognize the existence of different ideologies and beliefs and endeavor to coexist with them.
In Surah H‰d, we have seen how the Qur’an summed up the whole history of mankind, and the endless conflict between those who believe in God and those who do not. God says to Muhammad in that surah:
Had your Lord wished, He would have made the whole of mankind as one nation, but they shall continue to be at odds, except for those to whom your Lord has shown mercy. (H‰d: 118)
As Muslims, we do not seek to eradicate other religions. It has been the overwhelming majority view among scholars and jurists that Muslims should only take up arms in order to confront insur- gency, sedition, or hostility. No use of force can ever be justified to
compel people to accept a particular religion or creed. It would only breed more conflict and hatred.
Hence the surah reemphasizes the point, saying: “I shall never worship what you worship, nor will you worship what I worship. You have your own religion, and I have mine” (4–6).
The surah lays down one of the most fundamental principles in international relations: the recognition of all religious faiths, and the promotion of good neighborliness and constructive dialogue.
However, it must also be recognized that some world powers today do nurture suspicion about Islam and do have designs against it. This negative attitude towards Islam and the Muslims must be addressed in order for the Muslims to have an equal chance of pro- tecting their faith and practicing their way of life in peace and security.
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قُلْ يَا أَيُّهَا الْكَافِرُونَ
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لَا أَعْبُدُ مَا تَعْبُدُونَ
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وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ
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وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ
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وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ
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لَكُمْ دِينُكُمْ وَلِيَ دِينِ