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Tafsīr Surah Al-Kafirun

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Tafsīr Surah Al-Kafirun Tafsīr Surah al-Kafirun By Haider Hobbollah Transcribed and translated by Syed Ali Imran (Canada) Names, Reasons of Revelation The chapter has been referred to in three ways in Islamic works: 1. Surah al-Kāfirūn 2. Surah al-Juḥd – since Juḥd means rejection, this name was probably given due to the rejection that appears in the later verses 3. Surah al-Muqashqisha – some have called both this and Surah Ikhlās together as al-Muqashqishatān. Qashqasha means to sweep away and abandon something, and the chapter is given this name because of the rejection (barā’ah) mentioned in the verses. A group of disbelievers in Makkah, including al-Ḥārith b. Qays al-Sahmī, al-‘Āṣ b. Wā’il, al-Walīd b. Mughīrah, Umayyah b. Khalaf and others, came to the Prophet (p) and said to him, why do you not worship what we worship, and we will worship what you worship for a time period, after which we will see whose god and worship is better, who sees the results of their worship soon after. If your god and worship are better then that will be a moment of pride for the Quraysh and we will take a share of it, but if you (p) find that our gods and worship are better then you shall take a share of it. As per historical reports, the Prophet (p) rejected their offer. This chapter was revealed and the Prophet (p) left the Masjid al-Ḥarām and recited it in front of the people. This is the popular report describing the reasons for the chapter’s revelation, both in Sunnī and Shī’ī texts, the latter works including traditions from the Ahl al-Bayt (a) as well. Makkī or Medani and Merits of the Chapter As per the contents of its verses only, there is nothing by which we can argue it is Makkī or Medanī, but as per historical reports on its reasons for revelation, the popular view has been that it is Makkī, and this is what is more probably and likely. 1 As far as merits of the chapter are concerned, some reports say this chapter equals one- fourth of the Qurān. Some reports encourage its recitation before sleeping in order for a person to remain protected from polytheism. This chapter is also discussed in jurisprudential discussions. The jurists opine – although some have given the verdict of obligatory precaution – that once a person begins reciting a chapter in the Ṣalāt, there are three scenarios: 1) They have not finished half of the chapter yet. For example, if you are reciting Surah al-Ḍuḥa, before reaching the half-way point, you decide to change the Surah and read another one, it is allowed. 2) They have finished half of it, but not one-third of it yet. Over here, jurists say you are not allowed to change the Surah. Though there are some differences of opinions on the aforementioned scenarios, but we are not concerned with them at the moment. The point is that the jurists say there are two Surahs that once you begin reading them, even if you are only on the first verse, you are not allowed to change it. Those two Surahs are Surah al-Kāfirūn and al-Ikhlāṣ. This is the popular opinion amongst the jurists. The only exception some jurists make is for Ṣalāt al- Jumu’ah or the Ẓuhr prayers on Friday, given you had intended to recite Surah al- Jumu’ah in your prayers, but you forgot, then in that case you can even abandon these two Surahs and change to Surah al-Jumu’ah. 3) The person has reached near the end of the chapter Before beginning the actual commentary, we want to discuss the general theme of this chapter. The popular opinion amongst scholars and what you will find in the works of Muslim scholars is that its theme is rejection and distancing (barā’ah and mufāṣalah) – meaning we do not accept any other religion, nor believe it, nor lean towards it – belief does not mix with disbelief. Therefore, the chapter was also called qashqasha and the historical report describing its reasons for revelation also corroborate this theme. On the other hand, some scholars over the last century have argued that the theme of this chapter concerns freedom and religious plurality. This chapter indicates that all sides are free to follow their religion, you have your own religion that you are allowed to follow, and we have our own religion, each of us follow our own path. These are two perspectives on this chapter and over the course of our commentary we will evaluate which of these perspectives is correct: rejection and distancing from polytheism and disbelief, or granting legitimacy and recognition to polytheism and disbelief. Verse 1 – Qul Yā Ayyu Hal Kāfirūn 2 Let us first begin looking at the command tense ‘qul’ (say) which has been subject to various discussions, not the least of them being a critique against the Qurān and the Prophethood of the Prophet (p) himself. Some opponents have said the Prophet (p) erred in conveying the Qurān because he recited the command tense as part of verses of the Qurān even though they are not part of the verses. The discussion concerns the command tense ‘qul’ anywhere in the Qurān, not just in this chapter. If we take the root word qa-wa-la and all its conjugations [qāla, yaqūlu, taqūlu qul, qīla and so on], we find it being used in the Qurān more than 1700 years. None of these conjugations have a problem; the challenge is only in the command tense conjugation of qul which appears 332 times in the Qurān. Why is this tense problematic? This is how the issue is described – they say: Imagine I come to you – your name being Zayd – and say, “Say O Zayd, Islam demands you to be a righteous person.” You then leave the gathering and now want to transmit this message to a group of your friends. How will you transmit this message? Will you say to your friends, “Say O Zayd, Islam demands you to be a righteous person,” or will you say, “Islam demands you to be a righteous person.” Naturally, you will omit the beginning part “Say O Zayd”. Or if I say, “Zayd, go to your friends and say to them that they must pray.” Will you then go and tell your friends, “Say to them they must pray,” or will you say, “you must pray”? Naturally, you will say the latter statement. Now consider Jibra’īl comes with revelation to the Prophet (p), and says to him, “Say, O disbelievers…”, “Say, Allah is One”, “Say, I seek refuge in the Lord of the Dawn” and so on. Now the Prophet (p) comes to the people, it would be expected that he says, “O disbelievers”, “Allah is One”, and “I seek refuge in the Lord of the Dawn.” Instead, we see that he says the statement include the command tense “say”. This was a mistake the Prophet (p) made in his transmission of the Qurān. The opponents will say, even if you do not want to acknowledge this was a mistake in transmission of the Qurān by the Prophet (p), then at the very least it was a mistake made in compilation and writing of the Qurān, and in conclusion we have 332 mistakes in the Qurān where the word qul is written. It has been attributed to Muammar Gaddafi – the previous leader of Libya - that he wanted to remove the word qul from the Qurān, or at least from some of the chapters like Surah al-Ikhlāṣ. These critics also say this is not something we have thought of today, rather we can find traces of this discussion from the early period of Islam on this very issue. They refer to recitals of the Qurān which are rare, in which the word qul is not mentioned – and one of the examples they will bring is one of the rare recitals of Surah al-Ikhlāṣ. They argue this is enough to prove our point and that this idea definitely existed in the minds of some early Muslims dating back to the first century hijri. 3 How do we address this critique and prove that this word is not a mistake, rather it is part of the Qurān itself? A number of responses have been given to this: 1) One of the answers given is by the Qurānists – such as Dr. Ahmad Subhi Mansur. Qurānists are those who deny any binding force of the ḥadīth and as well as the sunnah of the Prophet (p), let alone the companions and the Ahl al-Bayt. They have said: a) The word qul appears many times in the Qurān, and such a word does not exist in the Old or the New Testament. It is unique to the Qurān. b) The word qul is used in verses were the audience are not the same. In some verses the word qul appears and the Prophet (p) is being asked to address the disbelievers, other times the believers, or the People of the Book, or all humans. There is variety in audience. c) The word qul appears multiple times in just one verse, and on other occasions it appears only once. d) Consider the statements that appear after qul. For example: [8:1] They ask you about the bounties [of war]. Say, "The bounties are for Allah and the Messenger." [2:220] And they ask you about orphans. Say, "Improvement for them is best.” [2:219] They ask you about wine and gambling.
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