Some have said: This verse is abrogated, its abrogation being effected by [the command to] jihad and the order to fight. Among those who said this: Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said, regarding His statement: "He, exalted be His mention, says to His Prophet Muhammad, peace and blessings be upon him — and the polytheists among his people had, as it has been mentioned, proposed to him that he worship God for a year on condition that the Prophet of God, peace and blessings be upon him, worship their gods for a year — so God revealed knowledge of the response to that: {Say}, O Muhammad, to these polytheists who asked you to worship their gods for a year on condition that they worship your God for a year — [meaning] the gods and idols, now and thereafter, by way of emphasis, as He said:

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم، وكان المشركون من قومه فيما ذكر عرضوا عليه أن يعبدوا الله سنة، على أن يعبد نبي الله صلى الله عليه وسلم آلهتهم سنة، فأنزل الله معرفة جوابهم في ذلك: {قل} يا محمد لهؤلاء المشركين الذين سألوك عبادة آلهتهم سنة، على أن يعبدوا إلهك سنة من الآلهة والأوثان الآن وما بعده على وجه التوكيد، كما قال: ## | [110] سورة النصر مدنية وآياتها ثلاث بسم الله الرحمن الرحيم PageEndV24P705 ## || القول في تأويل قوله تعالى: ، وكقوله: . وقيل: إن هذه الآية منسوخة، نسخها الجهاد والأمر بالقتال. ذكر من قال ذلك حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: "

(al-Kāfirūn: 2) So it is carried upon "the thing," and its parallel here would be to say: "You and the thing which you worship besides Allah" — but the word "thing" does not convey generality, so Ibn al-Zibaʿrā's question does not arise. And its third [point]: that whoever worships the angels does not claim that they are gods. And He, Glory be to Him, said: It is also not permissible for the statement (al-Kāfirūn: 2) [to be understood this way] — the meaning being: if you do not know my religion, then I shall clarify it for you in detail. Then He mentioned within it several matters. The first restriction: His saying: as for when He commanded him to say with his tongue: it is incumbent upon him not to worship what they worship, for if he did that, his speech would become a lie. Thus it is established that when He said to him "Say," it was incumbent upon him to be one who denies that with his heart, his tongue, and his limbs. Had He said to him "Do not worship what they worship," it would only have obligated him to abandon it, but it would not have obligated him to manifest his denial with his tongue. And it is known that the utmost denial is only achieved when one abandons it within oneself and denies it with one's tongue. So His saying to him {Say} requires exaggeration/intensification in denial. For this reason He said: and leave it as a debt owed to me, for I shall repay you this debt in the best manner. Do you not see that if a Christian says: "I bear witness that Muhammad is the Messenger of Allah," I would say: I am not satisfied with this unless you explicitly declare your disavowal of Christianity. So since you have made it obligatory upon every morally responsible person to disavow, with the explicit statement of his tongue, every religion that opposes your religion, then you likewise must impose upon yourself the obligation to declare explicitly the rejection of every object of worship other than Me. So say: addressing all of them, because among the disbelievers there are those who worship Allah, like the Jews and the Christians, so it is not permissible for him to say to them [otherwise]. That is: I will not do in the future what you demand of me — the worship of your gods — nor will you do in the future what I demand of you — the worship of my God. Then He said: the second is made to depend on it so that the speech is coherent, like His saying: — and the affirmation and the loyalty/allegiance — His saying:

حمل الثاني عليه ليتسق الكلام كقوله : . المسألة الثالثة : احتج أهل الجبر بأنه تعالى أخبر عنهم مرتين بقوله : والإثبات والولاية قوله : ( الكافرون : 2 ) والمعنى : أنكم إن كنتم لا تعرفون ديني فأنا أبينه لكم على سبيل التفصيل ثم ذكر فيه أمورا . فالقيد الأول : قوله : ( الكافرون : 2 ) فهو محمول على الشيء ونظيره ههنا أن يقال : إنكم والشيء الذي تعبدون من دون الله لكن لفظ الشيء لا يفيد العموم فلا يتوجه سؤال ابن الزبعري . وثالثها : أن من عبد الملائكة لا يدعي أنهم آلهة ، وقال سبحانه : أما لما أمره بأن يقول بلسانه : يلزمه أن لا يعبد ما يعبدون إذ لو فعل ذلك لصار كلامه كذبا ، فثبت أنه لما قال له قل : فلزمه أن يكون منكرا لذلك بقلبه ولسانه وجوارحه . ولو قال له : لا تعبد ما يعبدون لزمه تركه ، أما لا يلزمه إظهار إنكاره باللسان ، ومن المعلوم أن غاية الإنكار إنما تحصل إذا تركه في نفسه وأنكره بلسانه فقوله له : { قل } يقتضي المبالغة في الأنكار ، فلهذا قال : واتركه قرضا علي فإني أقضيك هذا القرض على أحسن الوجوه ، ألا ترى أن النصراني إذا قال : أشهد أن محمدا رسول الله فأقول أنا لا أكتفي بهذا مالم تصرح بالبراءة عن النصرانية ، فلما أوجبت على كل مكلف أن يتبرأ بصريح لسانه عن كل دين يخالف دينك فأنت أيضا أوجب على نفسك أن تصرح برد كل معبود غيري فقل : خطابا مع الكل ، لأن في الكفار من يعبد الله كاليهود والنصارى فلا يجوز أن يقول لهم : أي لا أفعل في المستقبل ما تطلبونه مني من عبادة آلهتكم ولا أنتم فاعلون في المستقبل ما أطلبه منكم من عبادة إلهي ، ثم قال : ولا يجوز أيضا أن يكون قوله :

In the past tense, the negation of the verb, since it is a verbal sentence — meaning from the idols and rivals — and His saying, Exalted is He:

وقوله تعالى في الماضي نفي الفعل لآنها جملة فعلية يعني من الأصنام والأنداد

In the name of God, the Most Gracious, the Most Merciful. "Say, O disbelievers (1) I do not worship what you worship (2) nor do you worship what I worship (3)" "Say, O disbelievers" — meaning specific unbelievers whom God already knew would not believe. It is related that a group of Quraysh said: "O Muhammad, worship our gods for a year, and we will worship your God for a year," so this [surah] was revealed. "I do not worship what you worship" — meaning in the future, for "lā" [in "lā a'budu"] enters only upon an imperfect verb bearing the meaning of futurity, just as "mā" enters only upon an imperfect verb bearing the meaning of the present. "Nor do you worship what I worship" — meaning in the future as well, since it is conjoined with "I do not worship" [which bears the future meaning].

بسم الله الرحمن الرحيم قل يا أيها الكافرون (1) لا أعبد ما تعبدون (2) ولا أنتم عابدون ما أعبد (3) قل يا أيها الكافرون يعني كفرة مخصوصين قد علم الله منهم أنهم لا يؤمنون. روي أن رهطا من قريش قالوا يا محمد تعبد آلهتنا سنة ونعبد إلهك سنة فنزلت. لا أعبد ما تعبدون أي فيما يستقبل فأن لا تدخل إلا على مضارع بمعنى الاستقبال كما أن ما لا تدخل إلا على مضارع بمعنى الحال. ولا أنتم عابدون ما أعبد أي فيما يستقبل لأنه في قران لا أعبد.