عَمَُّْ ْ 1569 اَلْکَافِرُوْن
قُلْ يَا أَيُّهَا الْكَافِرُونَ ﴿۱﴾ لَا أَعْبُدُ مَا تَعْبُدُونَ ﴿۲﴾ وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ ﴿۳﴾ وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ ﴿۴﴾ وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ ﴿۵﴾ لَكُمْ دِينُكُمْ وَلِيَ دِينِ ﴿۶﴾
﴾1﴿ Qul yaaa-ayyuhal kaafiroon
﴾2﴿ Laaa a'budu maa t'abudoon
﴾3﴿ Wa laaa antum 'aabidoona maaa a'bud
﴾4﴿ Wa laaa ana 'abidum maa 'abattum
﴾5﴿ Wa laaa antum 'aabidoona maaa a'bud
﴾6﴿ Lakum deenukum wa liya deen.
﴾1﴿ Say: O disbelievers
﴾2﴿ I do not worship what you worship
﴾3﴿ And neither do you worship what I worship
﴾4﴿ And I do not worship in the way that you worship
﴾5﴿ And neither do you worship in the way that I worship
﴾6﴿ For you is your religion, and for me is my religion
And this surah is also called Surah Al-Muqashqishah (the one that absolves from shirk), Surah Al-‘Ibadah (the surah of worship), and Surah Al-Ikhlas (the surah of sincerity).
Relevancy:
This surah corresponds to the previous one in several ways:
The first aspect is that the previous surah mentioned the condition of the enemy (Shani’), while this surah declares disassociation from them.
The second aspect is that the previous surah mentioned Tawhid through (Fa salli li rabbika wanhar), whereas this surah emphasizes disassociation from shirk, completing the concept of Tawhid.
The third aspect is that the previous surah mentioned the cut-off state (abtar) of the enemy, while this surah openly expresses the way of enmity towards them.
Claim of this surah:
It is a declaration of disassociation from all disbelievers.
Summary of the surah:
It is a command to openly declare disassociation and separation from disbelievers:
In terms of the deity they worship.
In terms of the manner of their worship.
In terms of their religions and belief systems.
[1] (قُلْ) – The command here indicates that declaring disassociation (barā’ah) from disbelievers is an obligatory duty upon the Prophet (May Allah bless him and give him peace) and his followers.
(يَا أَيُّهَا الْكَافِرُونَ) – The term kafirun is mentioned in the active participle form (اسم فاعل), signifying that this disassociation applies to those who remain persistent in their disbelief.
The word (الْكَافِرُونَ) is general, encompassing all types of disbelievers, including:
Jews (Yahud)
Christians (Nasara)
Zoroastrians (Majus)
Polytheists (Mushrikun)
Deniers of the Finality of Prophethood
Deniers of the Resurrection
Deniers of following the Messenger of Allah (May Allah bless him and give him peace)
Deniers of the Qur'an
And others who reject the truth.
[2] (A‘budu) refers to all types of worship: spiritual, physical, and financial.
[3] This is a denial from the disbelievers.
Question: The polytheists do perform some acts of worship for Allah Almighty, as previously mentioned. So how can absolute worship be negated from them here?
Answer: The intended meaning of worship here is legal (Sharia-based) worship, which is founded upon monotheism. Since their worship does not follow the way of monotheism, their acts of worship for Allah Almighty are considered as nothing.
[4] This is a second declaration of disassociation from the Prophet (May Allah bless him and give him peace) and from all monotheists, expressed in the active participle form.
[5] This is a denial from the polytheists.
[6] This is the result of the previous statement, as when something is divided between two parties and it is said, "This is your share, and this is mine."
Question: Why was the term "religion" used regarding the way of the polytheists?
Answer: It is either according to their own perception and belief, or "religion" here means the recompense of deeds.
Note: The essence of this statement is that the distinction between the two groups (believers and polytheists) is first in terms of the object of worship—believers worship only Allah Almighty, while polytheists worship others besides Allah. Second, it is in terms of the manner and method of worship—believers' worship is Sharia-based, founded upon divine revelation, whereas the worship of polytheists is based on following desires, assumptions, and the traditions of their ancestors. This interpretation is the best of all.