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 is related, proposed to him that they would 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 the knowledge of the response to them regarding 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 thereby God, and as it has been said: "now." And it has been said that this verse is abrogated, its abrogation being by [the command of] jihad and the command to fight. Mention of those who said that: Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said, concerning His saying, "in what you will encounter" — [meaning] "forever, in what {I worship}, I, now, and in what I shall encounter [in the future]." And this was said in this manner because the address from God was to the Messenger of God (peace and blessings be upon him) concerning specific individuals among the polytheists, of whom it was already known that they would never believe, and this had already been decreed for them in His prior knowledge. So He commanded His Prophet (peace and blessings be upon him) to make them despair of that which they had been hoping for and had been telling themselves about, and [to make clear] that this would never occur, neither from him nor from them, at any time. And the Prophet of God (peace and blessings be upon him) despaired of any hope in their believing, and of their ever prospering. And so it was: they did not prosper nor succeed, until some of them were killed at the Battle of Badr by the sword, and some perished before that in unbelief. And in accordance with what we have said concerning this, the people of interpretation have spoken, and the reports have come [attesting] to it. Mention of those who said that: Muhammad ibn Mūsā al-Ḥarashī related to me, saying: Abū Khalaf related to us, saying: Dāwūd related to us, from ʿIkrimah, from Ibn ʿAbbās: "Quraysh promised the Messenger of God (peace and blessings be upon him) that they would give him wealth, so that he would become the richest man in Mecca, and they would marry him to whatever women he wished, and they would follow in his footsteps. So they said to him: 'This is yours from us, O Muhammad, so refrain from reviling our gods, and do not mention them with evil; but if you will not do that, then we offer you a single matter, in which there is good for you and for us.' He said: 'What is it?' They said: 'You worship our gods for a year — al-Lāt and al-ʿUzzā — and we will worship your God for a year.' He said: 'Until I see what comes to me from my Lord.' Then the revelation came from the Preserved Tablet: {Say, O disbelievers} — the sūrah — and God revealed:"

. 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: " 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 الآن يعني به الله، وكما قيل:

And a truthful report of the non-existence of a thing contradicts the existence of that thing. Thus, obligating [someone] to perform worship while there is a truthful report of the non-existence of that worship is an obligation to combine two opposites. Know that there remain in the verse [several] questions: The First Question: Would it not have been more fitting to mention the reason why the worship of other than God is repugnant, rather than this repetition? The answer: Rather, emphasis and repetition may be more fitting than mentioning the proof, either because the addressee is dull-witted and benefits from emphasis and repetition but does not benefit from the mention of proof, or because the point of contention is utterly self-evident. Debating the issue of compulsion (jabr) and free will (qadar) is proper, but as for one who says [in favor of worshipping] an idol, he is either a madman who must be restrained, or a stubborn rational person who must be killed; and if one is unable to kill him, then he must be reviled and subjected to exaggerated denunciation, as in this verse. "The disbelievers" (Surah al-Kāfirūn: 3) — this is not sound except on one of these two grounds. In any case, the question falls away. The Third Issue: The substance of the discourse is that God Almighty will gather the worshipped [idols/beings] and then say to them: "Was it you who caused My servants to fall into misguidance away from the path of truth, or did they go astray by themselves?" The Mu'tazilites said: In this there is a refutation of the position of those who say that God, in reality, leads His servants astray. For if the matter were so, the correct answer would have been for them to say: "Our Lord, there is here a third category besides these two, which is the truth — namely that You Yourself led them astray." But since they did not say that, and instead attributed their going astray to themselves, we know that God Almighty does not lead any of His servants astray. If it is said: We do not concede that the worshipped beings did not address this category; rather, they did mention it, for they said [addressing everyone], since among the disbelievers there were those who believed and came to be in a position to worship God — then it must be said that His statement... [text disordered] ...by way of some aspect and consideration among the various considerations. Its example is one who invites another to commit injustice for the purpose of enjoyment/pleasure, and he says: "I do not commit injustice for [that] purpose" — meaning not that he does not commit injustice at all, neither for this purpose nor for other purposes. The Second Statement: This is that we concede the occurrence of repetition, and on this view there are three ways of excusing it: First: Repetition conveys emphasis, and the greater the need for emphasis, the better the repetition. And there is no place more in need of emphasis than this place, because those disbelievers returned to the Messenger of God (peace be upon him) repeatedly concerning this matter, and the Messenger of God remained silent in response, so it settled in their hearts that he (peace be upon him) had inclined somewhat toward their religion. Hence there was undoubtedly a need for emphasis and repetition in this negation and invalidation. [Another] Aspect: They answered it in several ways. One of them: that what is meant by it is a description/attribute, as if he said: "I do not worship falsehood, and you do not worship the truth." The second: that "mā" (ما) functions as a verbal noun (maṣdariyyah) in both clauses, as if he said: "I do not worship your worship, nor do you worship my worship" — [referring] to the future, then he said a second time: "I do not worship your worship, nor do you worship my worship" — [referring] to the present. The third: that "mā" carries the meaning of "alladhī" (that which/who), in which case the statement becomes sound. The fourth: that when he first said... [reference to Surah al-Kāfirūn verse 3] and His statement (al-Kāfirūn: 2). And Abū 'Amr ibn al-'Alā' related: "Glory be to Him whom the thunder glorifies," and he said (al-Kāfirūn: 3) — and there is no doubt that what is meant by the word "mā" here is God, Glory be to Him. And the second: that his statement — "and if one is unable to kill him, then he must be reviled, with exaggeration in denunciation of him, as in this verse" — The Second Question: That the beginning of the surah involves severity, namely the address [calling them] disbelievers and repetition, while its end involves gentleness and leniency, namely His statement... [text breaks off with repeated fragment about needing emphasis and repetition] ...The Second Aspect: that the Qur'an was being revealed bit by bit, verse after verse, in answer to what they were asking. For the polytheists said: "Touch/worship our gods for a while so that we may believe in your God" — so God revealed:

( الكافرون : 2 ) وحكى أبو عمرو بن العلاء : سبحان ما سبح له الرعد ، وقال : أجابوا عنه من وجوه أحدها : أن المراد منه الصفة كأنه قال : لا أعبد الباطل وأنتم لا تعبدون الحق وثانيها : أن مصدرية في الجملتين كأنه قال : لا أعبد عبادتكم ولا تعبدون عبادتي في المسقبل ، ثم قال : ثانيا لا أعبد عبادتكم ولا تعبدون عبادتي في الحال وثالثها : أن يكون ما بمعنى الذي وحينئذ يصح الكلام ورابعها : أنه لما قال أولا : والخبر الصدق عن عدم الشيء يضاد وجود ذلك الشي فالتكليف بتحصيل العبادة مع وجود الخبر الصدق بعدم العبادة تكليف بالجمع بين الضدين ، واعلم أنه بقي في الآية سؤالات : السؤال الأول : أليس أن ذكر الوجه الذي لأجله تقبح عبادة غير الله كان أولى من هذا التكرير ؟ الجواب بل قد يكون التأكيد والتكرير أولى من ذكر الحجة ، إما لأن المخاطب بليد ينتفع بالمبالغة والتكرير ولا ينتفع بذكر الحجة أو لأجل أن محل النزاع يكون في غاية الظهور فالمناظرة في مسألة الجبر والقدر حسنة ، أما القائل : بالصنم فهو إما مجنون يجب شده أو عاقل معاند فيجب قتله ، وإن لم يقدر على قتله فيجب شتمه ، والمبالغة في الأنكار عليه كما في هذه الآية . ا ( الكافرون : 3 ) وقوله تعالى : خطابا مع الكل ، لأن في الكفار من آمن وصار بحيث يعبد اللهد فإذن وجب أن يقال : إن قوله : ( لكافرون : 3 ) لا يستقيم إلا على أحد هذين الوجهين ، وكيف كان فالسؤال ساقط . المسألة الثالثة : حاصل الكلام أن الله تعالى يحشر المعبودين ، ثم يقول لهم أأنتم أوقعتم عبادي في الضلال عن طريق الحق ، أم هم ضلوا عنه بأنفسهم ؟ قالت المعتزلة : وفيه كسر بين لقول من يقول إن الله يضل عباده في الحقيقة لأنه لو كان الأمر كذلك لكان الجواب الصحيح أن يقولوا إلهنا ههنا قسم ثالث غيرهما هو الحق وهو أنك أنت أضلتهم ، فلما لم يقولوا ذلك بل نسبوا إضلالهم إلى أنفسهم ، علمنا أن الله تعالى لا يضل أحدا من عباده . فإن قيل لا نسلم أن المعبودين ما تعرضوا لهذا القسم بل ذكروه ، فإنهم قالوا : وإن لم يقدر على قتله فيجب شتمه ، والمبالغة في الأنكار عليه كما في هذه الآية . السؤال الثاني : أن أول السورة اشتمل على التشديد ، وهو النداء بالكفر والتكرير وآخرها على اللطف والتساهل ، وهو قوله :

"For indeed I worship my God." And it is said: that His saying, exalted is He, "I do not worship what you worship, nor are you worshippers of what I worship" refers to the future, while His saying, "nor am I a worshipper of what you have worshipped" is a negation of worship from him with respect to what they worshipped in the past. Then He said, "nor are you worshippers of what I worship," as a repetition in wording but not in meaning, since the parallelism would require it to be "nor are you worshippers of what I worshipped," but He turned away from the wording "I worshipped" to "I worship" as an indication that what was worshipped in the past is the same as what will be worshipped in the future, even though the past and the future may each stand in place of the other, and this occurs most often in reports concerning God, mighty and exalted is He. And He said "mā a‘budu" (what I worship) and did not say "man a‘budu" (whom I worship) so that it would correspond to "nor am I a worshipper of what you worshipped," which refers to idols and images, for which nothing is suitable except "mā" (what), which is more general in application; so the first was made to conform to the second so that the speech would correspond and not be inconsistent — and "mā" has indeed been used for one who possesses reason (rational beings), as in their saying: "Glory be to Him Who has subjected you (fem. pl.) to us." And it is said: the meaning and construction of the verses is: Say, O disbelievers, I do not worship the idols which you worship, nor are you worshippers of God, mighty and exalted is He, whom I worship, because of your associating partners with Him and your taking of idols. So if you claim that you worship Him, then you are liars, for you worship Him while associating partners with Him; so I do not worship what you worship — meaning, in the manner of your worship — so "mā" here is a maṣdariyyah (a particle turning the following verb into a verbal noun, i.e., "in the manner of..."), and likewise "nor are you worshippers of what I worship" is also maṣdariyyah, meaning: nor are you worshippers in the manner of my worship, which is monotheism (tawḥīd). The disbelievers: (6) "To you your religion, and to me my religion." This contains the meaning of a threat (tahdīd), and it is like His saying, exalted is He: "For us our deeds and for you your deeds" — meaning: if you are content with your religion, then we are content with our religion. This was before the command to fight, and it was abrogated by the verse of the sword (āyat al-sayf). And it is said: the whole sūrah is abrogated. And it is said: nothing of it was abrogated, because it is a report (khabar, statement of fact, not a legal ruling). And the meaning of "to you your religion" is: to you the recompense of your religion, and to me the recompense of my religion. Their religion was called "dīn" because they held it as a belief and adhered to it. And it is said: the meaning is: to you your recompense and to me my recompense, because "dīn" (here) means recompense/requital. Opening the yā' in "walī dīn" (with fatḥa) is the reading of Nāfi‘, and al-Bazzī on the authority of Ibn Kathīr with disagreement reported about him, and Hishām on the authority of Ibn ‘Āmir, and Ḥafṣ on the authority of ‘Āṣim. And retaining the yā' in "dīnī" in both cases (i.e., in pause and in continuous recitation) is the reading of Naṣr ibn ‘Āṣim, Sallām, and Ya‘qūb, who said: because it is a noun (i.e., a pronoun suffix) like the kāf in "dīnukum" and the tā' in "qumtu." The rest read it without the yā', like His saying, exalted is He: "for He guides me" (fahuwa yahdīn), "so fear God and obey me" (fa-ttaqū Allāha wa-aṭī‘ūn), and the like, being content with the kasra and following the orthography of the muṣḥaf, for it occurs therein without the yā'. Tafsīr of Sūrat al-Naṣr — it is Medinan by consensus, and it is called Sūrat al-Tawdī‘ (the Sūrah of Farewell), and it consists of three verses, and it is the last sūrah revealed in its entirety, as stated by Ibn ‘Abbās in Ṣaḥīḥ Muslim. In the name of God, the Merciful, the Compassionate. Al-Naṣr: (1) "When there comes the help [of God]..." Al-Naṣr (help/victory): it means aid (al-‘awn), taken from their saying: "the rain has helped (naṣara) the land" — meaning it aided its vegetation after drought. The poet said: "When the sacred month passes, then bid farewell to the land of Tamīm, and go help the land of ‘Āmir" And it is also transmitted as: "When the sacred month enters, then pass beyond the land of Tamīm, and go help the land of ‘Āmir" It is said: "naṣarahu ‘alā ‘aduwwihi yanṣuruhu naṣran" — meaning he aided him (against his enemy), and the noun is "al-nuṣra" (help/support). "Istanṣarahu ‘alā ‘aduwwihi" — meaning he asked him to help him against him. "Tanāṣarū" — they helped one another. Then it is said: what is meant by this "help" is the Messenger's being helped/given victory over Quraysh — [this is the view of] al-Ṭabarī. And it is said: his being given victory over those among the disbelievers who fought him, for the outcome of victory was his. As for "the conquest" (al-fatḥ), it is the conquest of Mecca — [this is the view of] al-Ḥasan, Mujāhid, and others. And Ibn ‘Abbās and Sa‘īd ibn Jubayr said: it is the conquest of the [Persian] cities and palaces. And it is said: the conquest of all [other] lands. And it is said: what He opened

فإني أعبد إلهي وقيل : إن قوله تعالى : لا أعبد ما تعبدون ولا أنتم عابدون ما أعبد في الإستقبال وقوله : ولا أنا عابد ما عبدتم على نفي العبادة منه لما عبدوا في الماضي ثم قال : ولا أنتم عابدون ما أعبد على التكرير في اللفظ دون المعنى من قبل أن التقابل يوجب أن يكون : ولا أنتم عابدون ما عبدت فعدل عن لفظ عبدت إلى أعبد إشعارا بأن ما عبد في الماضي هو الذي يعبد في المستقبل مع أن الماضي والمستقبل قد يقع أحدهما موقع الآخر وأكثر ما يأتي ذلك في أخبار الله عز وجل وقال : ما أعبد ولم يقل : من أعبد ليقابل به ولا أنا عابد ما عبدتم وهي أصنام وأوثان ولا يصلح فيها إلا ما دون من فحمل الأول على الثاني ليتقابل الكلام ول أصنام وأوثان ولا يصلح فيها إلا ما دون من فحمل الأول على الثاني ليتقابل الكلام ولا يتنافى وقد جاءت ما لمن يعقل ومنه قولهم : سبحان ما سخركن لنا وقيل : إن معنى الآيات وتقديرها : قل يأيها الكافرون لا أعبد الأصنام التي تعبدونها ولا أنتم عابدون الله عز وجل الذي أعبده لإشراككم به وإتخاذكم الأصنام فإن زعمتم أنكم تعبدونه فأنتم كاذبون لأنكم تعبدونه مشركين فأنا لا أعبد ما عبدتم أي مثل عبادتكم فما مصدرية وكذلك ولا أنتم عابدون ما أعبد مصدرية أيضا معناه ولا أنتم عابدون مثل عبادتي التي هي توحيد الكافرون : ( 6 ) لكم دينكم ولي > < ( 6 ) < فيه معنى التهديد وهو كقوله تعالى : لنا أعمالنا ولكم أعمالكم أي إن رضيتم ( 6 ) < فيه معنى التهديد وهو كقوله تعالى : لنا أعمالنا ولكم أعمالكم أي إن رضيتم بدينكم فقد رضينا بديننا وكان هذا قبل الأمر بالقتال فنسخ بآية السيف وقيل : السورة كلها منسوخة وقيل : ما نسخ منها شيء لأنها خبر ومعنى لكم دينكم أي جزاء دينكم ولي جزاء ديني وسمي دينهم دينا لأنهم أعتقدوه وتولوه وقيل : المعنى لكم جزاؤكم ولي جزائي لأن الدين الجزاء وفتح الياء من ولي دين نافع والبزي عن إبن كثير بإختلاف عنه وهشام عن إبن عامر وحفص عن عاصم وأثبت الياء في ديني في الحالين نصر إبن عاصم وسلام ويعقوب قالوا : لأنها اسم مثل الكاف في دينكم والتاء في قمت الباقون بغير ياء مثل قوله تعالى : فهو يهدين فأتقوا الله وأطيعون م والتاء في قمت الباقون بغير ياء مثل قوله تعالى : فهو يهدين فأتقوا الله وأطيعون ونحوه إكتفاء بالكسرة وإتباعا لخط المصحف فإنه وقع فيه بغير ياء < تفسير سورة النصر < وهي مدنية بإجماع وتسمى سورة التوديع وهي ثلاث آيات وهي آخر سورة نزلت جميعا قاله إبن عباس في صحيح مسلم بسم الله الرحمن الرحيم النصر : ( 1 ) إذا جاء نصر > < ( النصر 1 ) < النصر : العون مأخوذ من قولهم : قد نصر الغيث الأرض : إذا أعان على نباتها من قحطها قال الشاعر إذا أنسلخ الشهر الحرام فودعي * بلاد تميم وأنصري أرض عامر ويروى : إذا دخل الشهر الحرام فجاوزي * بلاد تميم وأنصري أرض عامر يقال : نصره على عدوه ينصره نصرا أي أعانه والاسم النصرة و اد تميم وأنصري أرض عامر يقال : نصره على عدوه ينصره نصرا أي أعانه والاسم النصرة وأستنصره على عدوه : أي سأله أن ينصره عليه وتناصروا : نصر بعضهم بعضا ثم قيل : المراد بهذا النصر نصر الرسول على قريش الطبري وقيل : نصره على من قاتله من الكفار فإن عاقبة النصر كانت له وأما الفتح فهو فتح مكة عن الحسن ومجاهد وغيرهما وقال إبن عباس وسعيد بن جبير : هو فتح المدائن والقصور وقيل : فتح سائر البلاد وقيل : ما فتحه عليه من العلوم وإذا بمعنى قد أي قد جاء نصر الله لأن نزولها بعد الفتح ويمكن أن يكون معناه : إذا يجيئك النصر : ( 2 ) ورأيت الناس يدخلون > < ( 2 ) < قوله تعالى :

That is, you have no power [to establish worship] by the commands of God and His law regarding His worship; rather, you have invented something of your own accord, as He has said. And His statement, Exalted is He, is in the past tense, and He is God alone, having no partner. So "mā" here is in the sense of "man" (who).

فتبرأ منهم في جميع ماهم فيه فإن العابد لابد له من معبود يعبده وعبادة يسلكها إليه فالرسول صلى الله عليه وسلم وأتباعه يعبدون الله بما شرعه ولهذا كان كلمة الإسلام لاإله إلا الله محمد رسول الله أي لا معبود إلا الله ولا طريق إليه إلا ما جاء به الرسول صلى الله عليه وسلم والمشركون يعبدون غير الله عبادة لم يأذن بها الله ولهذا قال لهم الرسول صلى الله عليه وسلم وقوله تعالى في الماضي وهو الله وحده لاشريك له ف ما ههنا بمعنى من قال أي لا تقتدرون بأوامر الله وشرعه في عبادته بل قد اخترعتم شيئا من تلقاء أنفسكم كما قال

In the name of Allah, the Most Gracious, the Most Merciful. "Say, O disbelievers (1). I do not worship what you worship (2). Nor are you worshippers of what I worship (3)." "Say, O disbelievers" means specific disbelievers whom Allah already knew would not believe. It is related that a group from Quraysh said, "O Muhammad, worship our gods for a year and we will worship your God for a year," so this [verse] was revealed. "I do not worship what you worship" means in the future, for "lan" (لا) enters only upon the imperfect verb with the meaning of futurity, just as "mā" (ما) enters only upon the imperfect verb with the meaning of the present. "Nor are you worshippers of what I worship" means in the future as well, because it is conjoined with "I do not worship" [which carries the meaning of futurity].

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.