In the future to come. He, exalted be His mention, says to His Prophet Muhammad (peace and blessings be upon him)—and the polytheists from his people, as it has been mentioned, had proposed to him that they would worship God for one year, on condition that the Prophet of God (peace and blessings be upon him) would worship their gods for one year. So God revealed, making known His response to them concerning this: {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—regarding what has passed.

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 فيما أستقبل فيما مضى

That is: "And I have never at any time worshipped what you worship in it" — meaning: no worship of an idol was ever known from me in the Age of Ignorance (Jāhiliyyah), so how then could it be hoped for from me in Islam?

أي : وما كنت قط عابدا فيما سلف ما عبدتم فيه يعني : لم تعهد مني عبادة صنم في الجاهلية ، فكيف ترجى مني في الإسلام

That is: I am not, at present, a worshipper of your object of worship, nor are you, at present, worshippers of my Object of worship. The second aspect: that you reverse the matter, making the first refer to the present and the second to the future, the evidence that the second saying refers to the future being that it is the negation of what is understood from our saying "I am a worshipper of what you worship" — and there is no doubt that this refers to the future, the evidence being that if one said "I am a killer of Zayd," it would be understood as referring to the future. The third aspect: some said that each of the two phrases is suitable for both the present and the future, but we assign one of them specifically to the present and the second to the future in order to avoid repetition. So if we say that he reported first about the present and then about the future, this is the [natural] order; and if we say that he reported first about the future, it is because that is what they had called him to, and it is the more important matter, so he began with it. If it is said: what is the benefit of reporting about the present, when it was already known that he did not worship the idol, while as for the disbelievers, they did worship God on some occasions? We say: as for the account concerning himself, it is so that the ignorant person would not imagine that he worshipped them secretly, out of fear of them or in hope of gain from them — as for the account concerning himself, it is so that the ignorant person would not imagine that he worshipped them secretly, out of fear of them or in hope of gain from them. As for his negation of their worship, it is because the disbeliever's act is not worship at all.

أي ولست في الحال بعابد معبودكم ولا أنتم في الحال بعابدين لمعبودي الوجه الثاني : أن تقلب الأمر فتجعل الأول للحال والثاني للاستقبال والدليل على أن قول : للاستقبال أنه رفع لمفهوم قولنا : أنا عابد ما عبدتم ولا شك أن هذا للاستقبال بدليل أنه لو قال : أنا قاتل زيدا فهم منه الاستقبال الوجه الثالث : قال بعضهم : كل واحد منهما يصلح للحال وللاستقبال ، ولكنا نخص أحداها بالحال ، والثاني بالاستقبال دفعا للتكرار ، فإن قلنا : إنه أخبر عن الحال ، ثم عن الاستقبال ، فهو الترتيب ، وإن قلنا : أخبر أولا عن الاستقبال ، فلأنه هو الذي دعوه إليه ، فهو الأهم فبدأ به ، فإن قيل : ما فائدة الإخبار عن الحال وكان معلوما أنه ما كان يعبد الصنم ، وأما الكفار فكانوا يعبدون الله في بعض الأحوال ؟ قلنا : أما الحكاية عن نفسه فلئلا يتوهم الجاهل أنه يعبدها سرا خوفا منها أو طمعا إليها : أما الحكاية عن نفسه فلئلا يتوهم الجاهل أنه يعبدها سرا خوفا منها أو طمعا إليها وأما نفيه عبادتهم . فلأن فعل الكافر ليس بعبادة أصلا :

And His saying, Most High, meaning: "Nor do I worship your worship," that is, I do not follow it nor do I imitate it; rather, I worship God in the manner that He loves and is pleased with. And for this reason he said [that this constitutes] a negation of its acceptance altogether, because negation by means of a nominal sentence is more emphatic, as if it were a negation of the act itself and of its being susceptible to acceptance. Its meaning is the negation of occurrence and also the negation of legal possibility, and this too is a good opinion, and God knows best. Imam Abu 'Abdillah al-Shafi'i and others have used this noble verse as evidence regarding the future [tense/case]. [The third view] is that this is pure emphasis (repetition for confirmation). [Then there is a fourth view], championed by Abu al-'Abbas Ibn Taymiyyah in some of his books, which is that what is meant by His saying...

وقوله تعالى في المستقبل [ الثالث ] أن ذلك تاكيد محض [ وثم قول رابع ] نصره أبو العباس ابن تيمية في بعض كتبه وهو أن المراد بقوله أي ولا أعبد عبادتكم أي لا أسلكها ولا أقتدي بها وإنما اعبد الله على الوجه الذي يحبه ويرضاه ولهذا قال نفى قبوله لذلك بالكلية لأن النفي بالجملة الإسمية آكد فكأنه نفى الفعل وكونه قابلا لذلك ومعناه نفي الوقوع ونفي الإمكان الشرعي أيضا وهو قول حسن أيضا والله أعلم وقد استدل الإمام أبو عبد الله الشافعي وغيره بهذه الآية الكريمة

"Nor am I a worshipper of what you worship" (4), "Nor are you worshippers of what I worship" (5), "You have your religion, and I have my religion" (6). "Nor am I a worshipper of what you worship" — meaning in the present or in the past. "Nor are you worshippers of what I worship" — meaning nor did you worship, at the time when I worship, what I worship. It is also possible that these two verses are emphatic repetitions in a more eloquent manner. He did not say "what I worshipped" [in the past tense parallel form] in order to match "what you worship," because they were characterized, before his mission, by the worship of idols, whereas he was not at that time characterized by the worship of God. He said "mâ" (what) rather than "man" (who) because what is intended is the description, as if he said: "I do not worship falsehood, nor do you worship truth" — or this was for the sake of matching [the wording]. It has also been said that "mâ" here is a verbal noun particle (maṣdariyya), and it has been said that the first two instances mean "that which" (alladhī) while the latter two are verbal noun particles. "You have your religion" — the one you are upon, which you will not abandon. "And I have my religion" — my religion which I am upon, which I will not forsake. There is, then, no permission herein for disbelief, nor any prohibition of jihad, such that it would be abrogated by the verse of fighting — unless it be interpreted as meaning a mutual leaving-alone, with each of the two parties confirming the other in his religion. It has also been said that "dīn" here is interpreted as meaning reckoning and recompense, or as meaning supplication and worship. From the Prophet, peace be upon him: "Whoever recites Sūrat al-Kāfirūn, it is as if he has recited a quarter of the Qur'an, the rebellious devils are driven far from him, and he is freed from association [with God] (shirk)." (110) Sūrat al-Naṣr — Medinan, and its verses are three verses.

ولا أنا عابد ما عبدتم (4) ولا أنتم عابدون ما أعبد (5) لكم دينكم ولي دين (6) ولا أنا عابد ما عبدتم أي في الحال أو فيما سلف. ولا أنتم عابدون ما أعبد أي وما عبدتم في وقت ما أنا عابده، ويجوز أن يكونا تأكيدين على طريقة أبلغ وإنما لم يقل ما عبدت ليطابق ما عبدتم لأنهم كانوا موسومين قبل المبعث بعبادة الأصنام، وهو لم يكن حينئذ موسوما بعبادة الله، وإنما قال ما دون من لأن المراد الصفة كأنه قال: لا أعبد الباطل ولا تعبدون الحق أو للمطابقة. وقيل إنها مصدرية وقيل الأوليان بمعنى الذي والآخريان مصدريتان. لكم دينكم الذي أنتم عليه لا تتركونه. ولي دين ديني الذي أنا عليه لا أرفضه، فليس فيه إذن في الكفر ولا منع عن تتركونه. ولي دين ديني الذي أنا عليه لا أرفضه، فليس فيه إذن في الكفر ولا منع عن الجهاد ليكون منسوخا بآية القتال، اللهم إلا إذا فسر بالمتاركة وتقرير كل من الفريقين الآخر على دينه، وقد فسر ال دين بالحساب والجزاء والدعاء والعبادة. عن النبي صلى الله عليه وسلم «من قرأ سورة الكافرون فكأنما قرأ ربع القرآن وتباعدت عنه مردة الشياطين وبرىء من الشرك» . ## | (110) سورة النصر مدينة، وآيها ثلاث آيات