Surah Al-Kafirun

It is called al-Muqashqisha (the Healer/Purifier), as recorded by Ibn Abi Hatim on the authority of Zurara bin Awfa. It is derived from qashqasha (to clear/cleanse)—as one says of a sick person when he recovers and is healed—meaning it clears one of polytheism and hypocrisy. It is also called, as mentioned in Jamal, Surah al-Ibadah (The Surah of Worship), and likewise Surah al-Ikhlas.

It is considered Makkan according to Ibn Abbas and the majority of scholars. Ibn Mardawayh recorded from Ibn al-Zubayr that it is Madinan, and this was narrated in al-Bahr on the authority of Qatada, contrary to what is in Majma‘ al-Bayan regarding him holding the view that it is Makkan. In any case, the statement of al-Dawani that it is Makkan by consensus is not well-founded. Its verses are six, without disagreement.

It contains the declaration of what is understood from its content regarding the command to devote worship purely to Him, the Almighty and Exalted; this is sufficient as a connection between the two. The Messenger of Allah (may Allah bless him and grant him peace) said to Jabala bin Harithah (who is the brother of Zayd bin Harithah), after he had asked him (peace and blessings be upon him), "Teach me something I can say at the time of my sleep": [he told him] to recite it, as in the hadith recorded by Imam Ahmad and al-Tabarani in al-Awsat. The Messenger of Allah (may Allah bless him and grant him peace) also ordered Anas to recite it when going to sleep, explaining it by what has been mentioned, as recorded by al-Bayhaqi in al-Shu‘ab. The Prophet (peace and blessings be upon him) also commanded Khabbab in this regard, as in a hadith recorded by al-Bazzar and Ibn Mardawayh. Abu Ya‘la and al-Tabarani recorded from Ibn Abbas in a marfu‘ (elevated) hadith: "Shall I not guide you to a statement that will save you from associating partners with Allah the Exalted? Recite 'Say, O disbelievers' when you go to your beds." Al-Daylami narrated from Abdullah bin Jarad that the Messenger of Allah (may Allah bless him and grant him peace) said: "The hypocrite does not pray the Duha prayer and does not recite 'Say, O disbelievers'."

It is also Sunnah to recite it along with Surah al-Ikhlas in the two units of the dawn (Fajr) prayer, which is—according to the majority—the best of the Rawatib (regular) Sunnah prayers. The same applies to the two units after the sunset (Maghrib) prayer. This is an argument against those scholars who claim that it is not Sunnah to append a Surah to the Opening (Al-Fatihah) in the Fajr Sunnah.

It has come in a hadith recorded by al-Tabarani in al-Awsat from Ibn Umar (as a marfu‘ narration), and in another recorded by al-Saghir from Sa‘d bin Abi Waqqas as well, that it is equivalent to a quarter of the Quran. The Imam explained this by stating that the Quran comprises commands for what is to be done and prohibitions against what is forbidden, and each of these pertains either to the heart or to the limbs, thus making four categories. This Surah consists of prohibitions against the forbidden acts pertaining to the heart; thus, it is like a quarter of the Quran. This was countered by saying that worship is broader than the actions of the heart and the limbs, and that the command and prohibition related to them are not restricted to the commands and prohibitions of the heart alone. Furthermore, the purposes of the Great Quran are not limited to the aforementioned commands and prohibitions, but also encompass other purposes such as the states of the Origin and the Return.

From this, it has been said that the closest approach is to state that the purposes of the Quran are: Monotheism (Tawhid), Legal Rulings, and the states of the Return. Tawhid is defined as the dedication of worship exclusively to Allah the Exalted, which is what the Prophets (peace be upon them) first called to in essence. Dedication is only achieved by negating the worship of other than Him, the Exalted, and by worshipping Allah, the Mighty and Majestic, for dedication to Him has two parts: negation of the other, and affirmation of the one to whom it is dedicated. Thus, the purposes become four by this consideration. This Surah includes the abandonment of the worship of other than Him, the Glorified, and dissociation from it; thus, it became a quarter of the Quran by this consideration. Because it does not contain an explicit command to worship Allah the Almighty and Exalted, just as it contains an explicit declaration of abandoning the worship of other than Him, it did not become like half of the Quran.

Others have said that the purposes of the Quran are: the attributes of Allah, Prophethoods, rulings, and admonitions; and this Surah contains the foundation of the first, which is Tawhid, and therefore it is equivalent to a quarter. Some of my contemporary noble friends mentioned other facets regarding this, the best of which, in my view, is that the religion contained in the Quran is of four types: acts of worship, transactions, penal laws, and family law. Since this Surah is contained within the first type, it is a quarter. This was countered by saying that if he meant it is a quarter of the Quran, we do not accept the validity of his derivation based on the premise that the religion in the Quran consists of four types. And if he meant it is a quarter of the religion, that is not the subject of discussion; rather, the subject is whether it is equivalent to a quarter of the Quran, as the narrations, despite their varying wordings, suggest this. The necessary connection between the two is not conceded, given that the true correspondence between the mentioned types is incomplete.

It was answered by the possibility that he meant the purposes of the Quran are those four which constitute the religion, and it is not far-fetched that what is contained in one of them is equivalent to the entire Quran. The purposes of the Quran are the states of the Origin and the Return; including that in the acts of worship through a type of interpretation and the absence of true correspondence is not harmful, as it suffices for the intended purpose that the knowledgeable in this field consider those matters corresponding, even if only by consideration. Ponder all of this, and Allah the Exalted is the Guide to the straightest of paths.

"Say, 'O disbelievers,'"

The leading commentators have stated that the intent behind this is the disbelievers of the Quraysh, a specific group whom Allah the Exalted knew would never attain faith. Ibn Jarir, Ibn Abi Hatim, and Ibn al-Anbari have recorded in al-Masahif, on the authority of Sa'id ibn Mina, the freed slave of Abu al-Bakhtari, that he said:

Al-Walid ibn al-Mughirah, al-'As ibn Wa'il, al-Aswad ibn al-Muttalib, and Umayyah ibn Khalaf met the Messenger of Allah (may Allah bless him and grant him peace) and said, "O Muhammad, come! We will worship what you worship, and you worship what we worship. We will share in all our affairs. If that which we are upon is more correct than that which you are upon, you will have taken a portion of it; and if that which you are upon is more correct than that which we are upon, we will have taken a portion of it." Thereupon, Allah the Exalted revealed, "Say, 'O disbelievers,'" until the end of the surah.

In another narration, a group of the insolent ones of the Quraysh said to him (may Allah bless him and grant him peace), "Come, follow our religion and we will follow your religion. You worship our gods for a year, and we will worship your God for a year." He (upon him be blessings and peace) replied, "I seek refuge in Allah the Exalted from associating anything else with Him." They said, "Then touch some of our gods, and we will believe you and worship your God." Then this [surah] was revealed. He (may Allah bless him and grant him peace) proceeded to the Sacred Mosque, where the assembly of the Quraysh was, and he (upon him be blessings and peace) stood above them and recited it to them, causing them to despair.

Perhaps the address using "O" (in "O disbelievers") is for the sake of hyperbole in seeking their attention so that they would not miss anything of what was being conveyed to them. The word al-kafirun (the disbelievers) is used instead of alladhina kafaru (those who disbelieved) either because disbelief was their ancient religion and not something newly acquired for them, or because the address is to those who are known for their persistence in disbelief, such that it is like an inherent quality of theirs. Or, it is to hasten to mention what is said to them due to the intensity of importance attached to it. They are addressed as "disbelievers" rather than "polytheists," despite them being idolaters, because the former is more stinging to them, and thus more effective in severing their empty hopes. It is also said that this is to indicate that all disbelief is a single creed; it is not far-fetched that this indication is also intended to grieve them. In his (upon him be blessings and peace) calling them by this name in their assembly—a place where they held sway—is proof of his (upon him be blessings and peace) lack of concern for them. The meaning is: "Say, O Muhammad—and the intent is the reality of the matter, contrary to the author of al-Ta'wilat—to the disbelievers: 'O disbelievers.'"