And that is as al-Muthanna narrated to me, saying: Ishaq narrated to us, saying: 'Abdullah ibn Abi Ja'far narrated to us, from his father, from al-Rabi', who said: "In that time, there was no way out for the learned worshippers except one of two options, one of which is superior to the other: either commanding and calling to the truth, or withdrawal, so that you do not participate with the people of falsehood in their deeds, and you perform the obligatory duties between yourself and your Lord, and you love for the sake of God, and hate for the sake of God, and do not participate with anyone in sin." He said: A decisive verse was revealed concerning this. He, exalted be His mention, says to His Prophet Muhammad, peace be upon him — and it has been mentioned that the polytheists among his people offered him that they would worship God for a year, on condition that the Prophet of God, peace be upon him, worship their gods for a year — so God sent down 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. He, exalted be His mention, says: "You have your religion, so you will never abandon it, for it has been sealed upon you and it has been decreed that you will not be free of it, and that you will die upon it; and I have my religion, which I am upon, and I will never abandon it, for it has already passed in God's prior knowledge that I will not transfer from it to anything else." Yunus narrated to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning the word of God — he said: "It is [addressed] to the polytheists." He said: "As for the Jews, they do not worship anyone but God, nor do they associate partners with Him, except that they disbelieve in some of the prophets and in what they brought from God, and they disbelieve in the Messenger of God and in what he brought from God, and they killed groups of the prophets wrongfully and aggressively." He said: "Except for the group that remained, until Bakhtnassar (Nebuchadnezzar) came forth, and they said, 'Ezra is the son of God' — they invoked God but did not worship him [Ezra], and they did not do as the Christians did, who said, 'The Messiah is the son of God,' and worshipped him." And some of the people of Arabic [grammar] used to say: He repeated His saying:

وذلك كما حدثني المثنى، قال: ثنا إسحاق، قال: ثنا عبد الله بن أبي جعفر، عن أبيه، عن الربيع، قال: " كان في ذلك الزمان لا مخرج للعلماء العابدين إلا إحدى خلتين، إحداهما أفضل من صاحبتها: إما أمر ودعاء إلى الحق، أو الاعتزال، فلا تشارك أهل الباطل في عملهم، وتؤدي الفرائض فيما بينك وبين ربك، وتحب لله، وتبغض لله، ولا تشارك أحدا في إثم. قال: وقد أنزل في ذلك آية محكمة: قال: " للمشركين؛ قال: واليهود لا يعبدون إلا الله ولا يشركون، إلا أنهم يكفرون ببعض الأنبياء، وبما جاءوا به من عند الله، ويكفرون برسول الله، وبما جاء به من عند الله، وقتلوا طوائف الأنبياء ظلما وعدوانا، قال: إلا العصابة التي بقوا، حتى خرج بختنصر، فقالوا: عزير ابن الله، دعا الله ولم يعبدوه ولم يفعلوا كما فعلت النصارى، قالوا: المسيح ابن الله وعبدوه " وكان بعض أهل العربية يقول: كرر قوله: يقول تعالى ذكره: لكم دينكم فلا تتركونه أبدا، لأنه قد ختم عليكم، وقضي أن لا تنفكوا عنه، وأنكم تموتون عليه، ولي دين الذي أنا عليه، لا أتركه أبدا، لأنه قد مضى في سابق علم الله أني لا أنتقل عنه إلى غيره حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قول الله: 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

"For you is your polytheism, and for me is my monotheism (my belief in the oneness of God)." The meaning is: I am a prophet sent to you to call you to the truth and to salvation. If you do not accept from me and do not follow me, then leave me be without contention, and do not call me to polytheism. From the Messenger of God, peace and blessings be upon him: (1355) "Whoever recites Sûrat al-Kâfirûn, it is as if he has recited a quarter of the Qur'an, the rebellious devils are driven far away from him, he is cleared of association (shirk), and he is protected from the Greatest Terror." Sûrat an-Nasr It was revealed at Minâ during the Farewell Pilgrimage, so it is counted as Medinan, and it is the last of the sûras to be revealed. Its verses number three. (It was revealed after Sûrat at-Tawbah.) In the name of God, the Most Gracious, the Most Merciful.

لكم شرككم ، ولي توحيدي . والمعنى : أني نبي مبعوث إليكم لأدعوكم إلى الحق والنجاة ، فإذا لم تقبلوا مني ولم تتبعوني ، فدعونى كفافا ولا تدعوني إلى الشرك . عن رسول الله صلى الله عليه وسلم : ( 1355 ) ( من قرأ سورة الكافرون فكأنما قرأ ربع القرآن وتباعدت منه مردة الشياطين ، وبرىء من الشرك ويعافي من الفزع الأكبر ) . < 1 ( سورة النصر ) 1 < نزلت بمنى في حجة الوداع ، فتعد مدنية ، وهي آخر من نزل من السور وآياتها 3 ( نزلت بعد التوبة ) بسم الله الرحمن الرحيم ! 7 <

So it is as if he said: "My God, what is my reward?" So He said: "The help of God." Then he says: "And what is the reward of my paternal uncle when he called me to the worship of idols?" So He said (Al-Kâfirûn: 6), meaning "for you, not for others." The Second Issue: That which is sworn by, and the oath, is either by God or by other than Him. If it is by God, then he becomes one who takes an oath of abstention (mûlin). Then if he has intercourse with her within the period of the oath of abstention, he exits from the state of îlâ'. As for whether the expiation for an oath becomes obligatory in this case, there are two opinions: the "new" opinion, which is the more correct one, and the opinion of Abû Ḥanîfa (may God be pleased with him) that the expiation for an oath becomes obligatory; and the "old" opinion is that if he returns (fâ'a) after the period has elapsed or during the period, then no expiation is due upon him. The argument for [the first] position: [a man] saying "By God, I will not approach you" and then approaching her, and the difference between his saying "By God, I will not speak to you" and then speaking to her. And the argument for the old position is His saying, Most High: (Al-Kâfirûn: 6), meaning "you have your religion," i.e., "not for others." And this restriction (ḥaṣr) negates the occurrence of good at the hand of anyone other than Him. Thus the indication of this verse is established from these two angles, [showing] that all good things are from Him, and by His bringing-into-being, His creating, His bringing-into-existence, and His originating. Once you have understood this, we say: the most excellent of good things is faith (îmân) in God, Most High, and knowledge of Him. So it must be that good comes from the creating of God, Most High, not from the creating of the servant. This is a clear proof (dalîl). And some of our companions (the Ash'arites) added to this line of reasoning, saying: whenever there are two agents, and the act of one of them is more noble and excellent than the act of the other, then that agent is more noble and more perfect than the other. And there is no doubt that faith is more excellent than [worldly] good, and than everything besides faith. So if faith were by the creating of the servant and not by the creating of God, it would necessarily follow that the servant exceeds God, Most High, in excellence — and this [conclusion] is manifestly false. And in the exposition: "Say: O disbelievers... [to] 'you have your religion and I have mine.'" There are several issues in this: The First Issue: Ibn 'Abbâs said: "You have your disbelief in God, and I have monotheism (tawḥîd) and sincere devotion (ikhlâṣ) to Him." If it is said: "Then is it to be said that he gave them permission for disbelief?" We say: Certainly not! For he, peace be upon him, was sent only to forbid disbelief — so how could he give permission for it? Rather, what is intended by it is one of several matters: First: that what is intended by it is a threat (tahdîd), as in His saying, "Do as you wish." Second: it is as if he says: "I am a prophet sent to you to call you to truth and salvation. So if you do not accept from me and do not follow me, then leave me [alone] and do not call me to associating partners [with God]." Third: it was said: "O Muhammad, do not fear, for I will not take you away to victory, rather I will bring victory to you." — So how is the reconciliation between these two matters to be made? The answer: it is as if he says: "I have gone to the utmost in warning you against this ugly matter, and I have not fallen short in it. So if you do not accept my word, then leave me be, equally [on both sides]." The Third Question: Since the repetition is for the sake of emphasis and intensification, it should have been fitting for him to say "I will never worship what you worship," because this would be more emphatic. Do you not see that the People of the Cave, when they intensified [their statement], said: [...]? As for His saying, Most High: [...] "by the creating of the servant, not by the creating of God, it would necessarily follow that the servant exceeds God, Most High, in excellence and in merit and perfection, and that is an ugly disbelief." Thus this verse indicates, from these two angles, that faith is by the creating of God, Most High. If it is said: "This verse is an argument against you from another angle, because when He, Most High, said..."

. > 7 ! أما قوله تعالى : الكافرون : ( 6 ) لكم دينكم ولي > ففيه مسائل : المسألة الأولى : قال ابن عباس : لكم كفركم بالله ولي التوحيد والإخلاص له ، فإن قيل : فهل يقال : إنه أذن لهم في الكفر قلنا : كلا فإنه عليه السلام ما بعث إلا للمنع من الكفر فكيف يأذن فيه ، ولكن المقصود منه أحد أمور أحدها : أن المقصود منه التهديد ، كقوله اعملوا ما شئتم وثانيها : كأنه يقول : إني نبي مبعوث إليكم لأدعوكم إلى الحق والنجاة ، فإذا لم تقبلوا مني ولم تتبعوني فاتركوني ولا تدعوني إلى الشرك وثالثها : فقيل : يا محمد لا تخف فإني لا أذهب بك إلى النصر بل أجيء بالنصر إليك : فكأنه قال : إلهي وما جزائي فقال : نصر الله فيقول : وما جزاء عمي حين دعاني إلى عبادة الأصنام فقال : فكيف وجه الجمع بين الأمرين ؟ / الجواب : كأنه يقول : إني قد بالغت في تحذيركم على هذا الأمر القبيح ، وما قصرت فيه ، فإن لم تقبلوا قولي ، فاتركوني سواء بسواء . السؤال الثالث : لما كان التكرار لأجل التأكيد والمبالغة فكان ينبغي أن يقول : لن أعبد ما تعبدون ، لأن هذا أبلغ ، ألا ترى أن أصحاب الكهف لما بالغوا قالوا : ( الكافرين : 6 ) أي لكم دينكم أي لا لغيركم وذلك الحصر ينافي حصول الخير بيد غيره ، فثبت دلالة هذه الآية من هذين الوجهين على أن جميع الخيرات منه ، وبتكوينه وتخليقه وإيجاده وإبداعه ، إذا عرفت هذا فنقول : أفضل الخيرات هو الإيمان بالله تعالى ومعرفته ، فوجب أن يكون الخير من تخليق الله تعالى لا من تخليق العبد ، وهذا استدلال ظاهر ومن الأصحاب من زاد في هذا التقدير فقال : كل فاعلين فعل أحدهما أشرف وأفضل من فعل الآخر كان ذلك الفاعل أشرف وأكمل من الآخر ، ولا شك أن الإيمان أفضل من الخير ، ومن كل ما سوى الإيمان فلو كان الإيمان بخلق العبد لا بخلق الله لوجب كون العبد زائدا في الخيرية على الله تعالى ، وفي الفض ( المائدة : 3 ) أي لكم لا لغيركم ، فكذا ههنا . ! 7 < خلق العبد لا بخلق الله لوجب كون العبد زائدا في الخيرية على الله تعالى ، وفي الفضيلة والكمال ، وذلك كفر قبيح فدلت هذه الآية من هذين الوجهين على أن الإيمان بخلق الله تعالى . / فإن قيل : فهذه الآية حجة عليكم من وجه آخر لأنه تعالى لما قال :

That unbelief in its entirety is a single religious community, so that a Jew inherits from a Christian and vice versa, when there exists between them a cause or kinship by which inheritance takes place, because all religions besides Islam are like one single thing in their invalidity. Aḥmad ibn Ḥanbal and those who agreed with him held the view that a Christian does not inherit from a Jew, nor vice versa, on account of the ḥadīth of ʿAmr ibn Shuʿayb, from his father, from his grandfather, who said: The Messenger of God (peace and blessings be upon him) said: "The people of two different religious communities do not inherit from one another." And His statement, the Almighty — on this basis, Muslims and unbelievers do not inherit from one another, while each of them inherits from his counterpart, whether he belongs to his religion or not, because they are all one single community. This is the doctrine of al-Shāfiʿī, Abū Ḥanīfa, and Aḥmad according to one narration from him. In the other narration he held the same view as Mālik, namely that the people of two different religious communities do not inherit from one another, as has come in the ḥadīth. And God knows best. And His statement, as the Almighty has said —

فعلى هذا لا يتوارث المسلمون والكفار وكل منهم يرث قرينه سواء كان من أهل دينه أم لا لأنهم كلهم ملة واحدة وهذا مذهب الشافعي وأبي حنيفة وأحمد في رواية عنه وقال في الرواية الأخرى كقول مالك إنه لا يتوارث أهل ملتين شتى كما جاء في الحديث والله أعلم وقوله وقوله تعالى وقال كما قال تعالى على أن الكفر كله ملة واحدة فورث اليهود من النصارى وبالعكس إذا كان بينهما سبب أو نسب يتوارث به لأن الأديان ماعدا الإسلام كلها كالشيء الواحد في البطلان وذهب أحمد بن حنبل ومن وافقه إلى عدم توريث النصارى من اليهود وبالعكس لحديث عمرو بن شعيب عن أبيه عن جده قال قال رسول الله صلى الله عليه وسلم لا يتوارث أهل ملتين شتى 110 <

"Nor am I a worshipper of what you worship" (4) - i.e., in the present state or in what has passed. "Nor are you worshippers of what I worship" (5) - i.e., nor what you worshipped at any time that I worship it. It is possible that these two verses are emphatic repetitions in a more eloquent manner. He did not say "what I worshipped" [in the past tense] to match "what you worshipped," because they were characterized before the [Prophet's] mission with the worship of idols, whereas he was not at that time characterized with the worship of God. He said "mâ" (what) rather than "man" (who) because what is meant is the description/attribute, as if he said: "I do not worship falsehood, and you do not worship the truth," or for the sake of correspondence [in wording]. It has also been said that "mâ" here is a maṣdariyyah (verbal noun particle). It has also been said that the first two instances mean "that which" (alladhî) while the latter two are maṣdariyyah. "To you your religion" (6) - i.e., the religion which you follow, you will not abandon it. "And to me my religion" - i.e., my religion which I follow, I will not forsake it. There is, therefore, no permission herein for disbelief, nor any prohibition against fighting (jihad) such that it would be abrogated by the verse of fighting (qitāl) - unless it is interpreted as [temporary] mutual disengagement, with each of the two parties leaving the other established upon its own religion. "Dîn" has also been interpreted as meaning "reckoning and recompense," and as "supplication and worship." From the Prophet, peace and blessings be upon him: "Whoever recites Sûrat al-Kâfirûn, it is as if he has recited a quarter of the Qur'an, the rebellious devils are driven far from him, and he is absolved of shirk (associating partners with God)." (110) Sûrat al-Naṣr - Medinan, and its verses number three.

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