Surah Al-Kafirun (The Disbelievers)

6 Verses, Makkan

Know that this Surah is named Surat al-Munābadhah (The Surah of Renunciation/Casting Off), Surat al-Ikhlāṣ (The Surah of Sincerity), and al-Muqashqishah (The Purifier).

It is narrated that whoever recites it is as if he has recited one-fourth of the Qur'an. The rationale for this is that the Qur'an encompasses commands for obligations and prohibitions against forbidden acts. Each of these categories is further divided into matters concerning the heart and matters concerning the limbs (actions). This Surah contains the prohibition of forbidden acts related to the actions of the heart, thus making it equivalent to one-fourth of the Qur'an. And Allah knows best.

Al-Kafirun (The Disbelievers): (1) Say, O you...

Translation and Exegesis (Tafsir) based on Mafatih al-Ghayb

Verse 1: { قُلْ يَا أَيُّهَا الْكَافِرُونَ } (Say, "O you disbelievers!")

Know that the preceding verses established the continuity of God's decree (like the rolling up of the scroll of deeds, the inheritance of the earth by the righteous, and the Prophet being a mercy to the worlds). Furthermore, the Prophet (PBUH) was commanded to invite people to God in the best manner: {...except by that which is best} (16:125).

Given this context of gentle invitation, why was he commanded to address them with the harshness of "O you disbelievers"?

There are several reasons for the command "Say" (Qul):

1. Affirmation of Divine Command: It confirms that this harsh statement is not from the Prophet's own initiative but is a direct command from God. This addresses the potential objection: "How does this severity align with the gentleness previously commanded?"
2. Addressing Kinship: When commanded to warn his nearest relatives ({And warn your close kin} - 26:214), the Prophet's natural affection (due to his love for them, as stated in {Say, "I ask of you no reward for this except love for my kin"} - 42:23) might have prevented him from showing harshness. Thus, he was commanded to utter this severity directly: "Say."
3. Fulfilling the Revelation: When commanded to deliver everything revealed ({O Messenger, deliver what has been sent down to you from your Lord...} - 5:67), the Prophet (PBUH) conveys the entire message as received. Since the revelation was precisely "Say, 'O you disbelievers...'", he delivers it exactly as such, signifying that this entire declaration is what was revealed.
4. Acceptance by the Disbelievers: The disbelievers acknowledged God as the Creator and Sustainer ({And if you ask them, "Who created the heavens and the earth?" they will surely say, "Allah"} - 39:38). A servant tolerates more from their Master than from others. If the Prophet had initiated the statement, "Then they are the disbelievers," they might have dismissed it as mere personal opinion from Muhammad, leading to harm. Hearing "Say," however, they understood this severity originated from the Creator of the heavens and the earth, making them more likely to bear it without excessive offense.
5. Proof of Prophethood: Every command to "Say" serves as a new proclamation confirming his status as a Messenger from God. This elevates the Prophet's honor. Just as a king who delegates authority to a servant issues new decrees monthly or yearly, demonstrating his deep care for that servant, this repetition signifies God's continuous affirmation of the Prophet's mission.
6. Response to Their Proposal: When they proposed, "We will worship your God for a year, and you worship our gods for a year," the Prophet (PBUH) remained silent, as if seeking permission. God responded by commanding him to declare: "Say, 'O you disbelievers! I do not worship what you worship...'"
7. Rebuttal to Their Slander: When they spoke ill of the Prophet, God responded with {Indeed, your enemy is the one cut off} (108:3). Similarly, when they attributed partners to God (i.e., spoke ill of Him), God commanded the Prophet to respond on His behalf: "Say, 'O you disbelievers! I do not worship what you worship...'"
8. Retaliation for Slander: Since they called him abtar (cut off/without posterity), if the Prophet wished to exact full retribution, he should address them with a truthful term of blame: "Say, 'O you disbelievers!'" The difference is that they accused him of something he did not do, while he is accusing them of their own actions.
9. Removing Ambiguity: If the command were simply, "Do not worship what you worship," they might ask: Is this God's word or yours? If it is God's, then their Lord does not worship their idols, and they only demand this worship from the Prophet. If it is the Prophet's own word, why did he claim God commanded him? By saying "Say," this objection is nullified, as it proves he is commanded by God to disavow their worship.
10. Emphasis on Importance: If the verse had been revealed as simply, "Then they are the disbelievers," he would have recited it, as he cannot conceal revelation. But the command "Say" acts as an emphasis, indicating that the request they made of the Prophet was an act of extreme ugliness and obscenity.
11. End of Permissibility of Taqiyya (Dissimulation): God implies that while dissimulation was permissible under fear, now that His heart is strengthened by promises like {Indeed, We have granted you the Abundance (Al-Kawthar)} (108:1) and {Indeed, your enemy is the one cut off} (108:3), he should disregard them and "Say, 'O you disbelievers! I do not worship what you worship...'"
12. Honor and Humiliation: Direct address from God without an intermediary implies great honor. Since God mentioned that a sign of the disbelievers' humiliation is that He does not speak to them, saying directly, "Then they are the disbelievers," would combine the honor of direct address with the humiliation of being labeled a disbeliever, thus balancing the two. However, by saying "Say, 'O you disbelievers!'" the honor of the address returns to Muhammad (PBUH), and the humiliation of the description returns to the disbelievers, achieving the ultimate balance of honoring the friend and humiliating the enemy.
13. Sincerity and Truthfulness: The Prophet (PBUH) was known among them for his extreme compassion and absolute truthfulness. If a father, known for his utmost compassion and truthfulness, describes his son with a grave defect, the intelligent son knows this description must be true and unavoidable. Similarly, God commands the Prophet, known for his compassion and aversion to lies, to say: "Say, 'O you disbelievers!'" so they realize that this harsh description, coming from him, must be accurate, potentially leading them to renounce this attribute.
14. Severity of Offense from Kin: Offense from close relatives is harder to bear. Since the Prophet belonged to their tribe and grew up among them, telling them directly, "Then they are the disbelievers," might shock them into reflection and renunciation of disbelief.
15. Completing the Covenant of Asr: God reminds him of the covenant in Surah Al-'Asr: {By time, Indeed, mankind is in loss... except those who believed and did righteous deeds and advised each other to truth and advised each other to patience} (103:1-3). He has achieved belief and good deeds through {So pray for your Lord and sacrifice} (108:2). What remains is advising to truth and patience, which is achieved by preventing them by proof and speech from worshipping other than God: "Say, 'O you disbelievers! I do not worship what you worship...'"
16. Rebutting Abandonment Accusation: The disbelievers claimed that when revelation was delayed, God had abandoned and disliked him ({Your Lord has not forsaken you, nor is He displeased} - 93:3). Since the Prophet (PBUH) could not bear this accusation for a short period, swearing by the morning light that God had not forsaken him, how could he tolerate being silent about worshipping their gods? Just as he proclaimed the negation of abandonment, he must now proclaim the negation of association: "Say, 'O you disbelievers! I do not worship what you worship...'"
17. Response to the Offer of Syncretism: When they asked him to worship their gods for a year and he worship theirs for a year, the Prophet (PBUH) remained silent. This silence was not due to doubt, as he was certain of their falsehood, but uncertainty about the method of response: logical proof, military force, or divine punishment. The disbelievers took advantage of this silence, claiming he was leaning toward their religion. God commanded him to correct this perceived falsehood by declaring the truth: "Say, 'O you disbelievers! I do not worship what you worship...'"
18. Silence in Divine Presence vs. Speaking Against Enemies: During the Night Journey (Mi'raj), when commanded to praise God, the Prophet (PBUH) was overcome by the majesty of the Divine Presence and fell silent, which was deemed beautiful. It is as if God said: If your silence was appropriate out of reverence for the Divine Presence, then let your tongue be loosed in condemning the enemies: "Say, 'O you disbelievers!'" Thus, your silence is for God, and your speech is for God. Furthermore, the awe of the Divine Presence took away your power to speak, so speak here so that the awe of your speech takes away the power of speech from these disbelievers.
19. Implication of Action: If God had commanded, "Do not worship what they worship," it would not necessarily compel him to say it aloud. But commanding him to say with his tongue, "I do not worship what you worship," necessitates that he must not worship them, otherwise his speech would be a lie. Therefore, the command "Say" implies condemnation in heart, tongue, and action. If the command were only "Do not worship," it would only require abstention, not vocal denial. The command "Say" requires the utmost level of denial.
20. A Garden for the Monotheists, Fire for the Polytheists: Mentioning pure Monotheism (Tawhid) and the negation of partners is a garden for the knowers and a fire for the polytheists. Let your speech be a garden for the believers and a fire for the polytheists: "Say, 'O you disbelievers! I do not worship what you worship...'"
21. Rejection of Their Offer (Revisited): When they proposed the year-for-a-year exchange, the Prophet (PBUH) remained silent. If he had responded harshly, it would have caused aversion to Islam in their hearts. God tells him: Why did you remain silent? You do not need their acceptance, for "Indeed, We have granted you the Abundance (Al-Kawthar)" (108:1). Fear of them is removed by {Indeed, your enemy is the one cut off} (108:3). Therefore, disregard their talk: "Say, 'O you disbelievers! I do not worship what you worship...'"
22. God Prioritizing the Prophet's Honor: God reminds him how He prioritized the Prophet's honor over His own in the verse {It was not for the disbelievers among the People of the Scripture and the polytheists to leave [their homes]...} (98:1), mentioning the People of the Scripture first because the polytheists attacked God directly. The Prophet (PBUH) also prioritized others' rights over his own (e.g., praying for his people after they injured him, or cursing the trench attackers). Here too, he must prioritize God's right by declaring the rejection of polytheism, regardless of fear: "Say, 'O you disbelievers! I do not worship what you worship...'"
23. Consistency with Past Rebuke: God reminds him of the incident concerning Zayd's wife, where He rebuked him for concealing in his heart what God intended to reveal and for fearing people more than God ({And you were concealing within yourself what Allah was going to disclose, and you feared the people, while Allah had more right that you should fear Him} - 33:37). If God demanded vocal declaration in that minor matter, how much more so in this monumental issue of Tawhid? He must declare clearly: "Say, 'O you disbelievers! I do not worship what you worship...'"
24. Confirmation of Exclusive Prophethood: God reminds him that He promised to send a warner to every village ({And if We had willed, We could have sent to every town a warner} - 25:51). Yet, out of respect for the Prophet, He declared the message exclusive to him: {But [he is] the Messenger of Allah and seal of the Prophets} (33:40). Since the Prophet knows that sharing the divinity is rationally impossible, he is even more obligated to proclaim this negation of partnership to the world: "Say, 'O you disbelievers! I do not worship what you worship...'"
25. Fulfilling the Pledge of Allegiance: The disbelievers tempted him with promises of following him or accepting his religion, causing him to pause in denial. God reminds him: Did I not make the pledge of allegiance to you a pledge to Me ({Indeed, those who pledge allegiance to you are pledging allegiance to Allah only} - 48:10)? And did I not make following you equivalent to following Me ({Say, "If you should love Allah, then follow me, [so] Allah will love you...} - 3:31)? Since God Himself proclaimed His disavowal of the polytheists and His Messenger ({And [it is] a declaration from Allah and His Messenger to the people on the Day of the Great Pilgrimage...} - 9:3), the Prophet must also declare this disavowal: "Say, 'O you disbelievers! I do not worship what you worship...'"
26. Reciprocating Divine Care: God asks if He is not more compassionate than a parent to a child. Hunger and nakedness with a parent are better than satiety with strangers. Furthermore, their idols are "hungry" (devoid of life) and "naked" (devoid of attributes), and the idolaters themselves are hungry for knowledge and naked of piety. Has God not tested Him? Did He not find him an orphan, lost, and needy? Did He not expand his breast? Did He not grant him support through Abu Bakr (the Truthful), prestige through Umar (the Distinguisher), aid through Uthman, and knowledge through Ali? Did He not save the Companions of the Elephant? Did He not secure the winter and summer journeys for his ancestors? Did He not grant him Al-Kawthar? Did He not guarantee his enemy would be cut off? Did his ancestor (Abraham) not say after destroying the idols: {Do you worship what you carve?} (37:87). Therefore, he must clearly disavow them: "Say, 'O you disbelievers! I do not worship what you worship...'"
27. Negating Partnership in Lineage vs. Worship: Did God not reveal: {Then remember Allah as you remember your fathers, or with greater remembrance} (2:200)? If someone falsely attributed lineage to him through two parents, he would be furious and deny it vehemently, saying, "I was born of lawful marriage, not fornication." If he does not remain silent regarding partnership in lineage, how could he remain silent regarding partnership in worship? He must vehemently deny it: "Say, 'O you disbelievers! I do not worship what you worship...'"
28. Negating Partnership in Intellect: Did God not reveal: {Is then He who creates like one who does not create? Will you not be reminded?} (16:17). By equating the Creator with an inanimate idol in worship, they are judged as lacking intellect, even insane. God swore by the Pen that the Prophet is not mad ({Nun, and the pen which they inscribe. You are not, by the grace of your Lord, a madman} - 68:1-2). Since the disbelievers accuse him of madness, he must refute their claim by declaring His pure Tawhid, which clears him of the charge of madness and clears God of the charge of polytheism: "Say, 'O you disbelievers! I do not worship what you worship...'"
29. The Impossibility of Shared Divinity: The disbelievers named their idols "gods." Sharing a name does not imply sharing the essence. Just as a man and woman share humanity, but the husband holds the primary authority (Qawwamah) due to superior knowledge and power, only the most knowledgeable and powerful deserves authority. How can something utterly powerless and ignorant have a right to divine authority? Furthermore, if two men claim the same wife, they cannot agree to share her alternately; if both bring proof, neither is favored; she is unlawful to both. If sharing a wife between two owners is impossible, how can shared worship between two deities be conceived? Anyone who permits such an arrangement between God and an idol is a disbeliever. Thus, God commands His Messenger to declare this extremely ugly proposition: "Say, 'O you disbelievers! I do not worship what you worship...'"
30. Consistency with Marital Choice: Did God not give his wives the choice between worldly life and the Hereafter ({Say to your wives, "If you should desire the worldly life and its adornment...} - 33:28-29)? When Aisha (RA) chose God, His Messenger, and the Hereafter, God praised her for not hesitating in matters contrary to His pleasure, even though she was intellectually less mature than the heavens and the earth. If He demanded such clarity in that matter, how much more so in this fundamental issue of worship: "Say, 'O you disbelievers! I do not worship what you worship...'"
31. Avoiding Suspicion: Did the Prophet (PBUH) not say that whoever believes in God and the Last Day should avoid positions of suspicion? Some scholars advised their disciples to avoid the Sultan because associating with him leads to two errors: either people think the Sultan is pious (due to the company of a righteous scholar) or they think the scholar is corrupt like the Sultan. Both are false. Since avoiding suspicion is necessary, the Prophet's silence on this matter could lead to the suspicion that he accepts their proposal, especially after the incident of the "satanic verses" (where the suggestion of intercession by idols was whispered). He must remove this suspicion: "Say, 'O you disbelievers! I do not worship what you worship...'"
32. Prioritizing the Master's Right: Rights are twofold: the right of the Master (God) and the right of the dependent (child). Consensus holds that serving the Master precedes raising the child. If the right of the metaphorical Master (as seen when Ali (RA) sought permission to marry Abu Jahl's daughter, and the Prophet refused, saying, "Fatima is a part of me; what hurts her hurts me. God will not join the daughter of God's enemy with the daughter of God's beloved"), requires such strong denial, then the right of the True Master demands an even clearer and repeated denial: "Say, 'O you disbelievers! I do not worship what you worship...'" I will not join in my heart the obedience of the Beloved and the obedience of the Enemy.
33. God's Jealousy: Did the Prophet (PBUH) not refrain from entering the palace prepared for him in Paradise because he feared Umar's jealousy when told it was for a young man of Quraysh? If he feared jealousy regarding a worldly matter, how can he tolerate allowing the worship of another into his heart? Just as he showed refusal there, he must show refusal here: "Say, 'O you disbelievers! I do not worship what you worship...'"
34. Gratitude for Creation and Sustenance: Is God's favor upon him less than that of a mother? Did He not nurture him? Create him? Provide for him? Grant him life, power, intellect, guidance, and success? When he was an infant, knowing the mother's nurturing, if a more beautiful, better, or nobler woman offered him the breast, he would reject her and cry, wanting only his mother because she was his first benefactor. Similarly, he must declare his rejection of all but his Lord, the first benefactor: "Say, 'O you disbelievers! I do not worship what you worship...'"
35. Gratitude for Sustenance vs. Intellect/Prophethood: The favor of feeding is less than the favor of intellect and Prophethood. Even a sheep or dog does not forget the one who feeds it or incline toward another feeder. How fitting is it for an intelligent being to forget the favor of existence and beneficence, especially for the best of creation: "Say, 'O you disbelievers! I do not worship what you worship...'"
36. The Right to Separation (Shafi'i View): According to Al-Shafi'i, the right to separation (divorce) is established if one is unable to provide maintenance. If the Prophet had been connected to them, the inability of their idols to provide any benefit ({worship what hears not, nor sees, nor profits you in anything} - 20:109) would necessitate separation. If separation was required even if connected, how much more so when there is no connection? Should he approach them? "Say, 'O you disbelievers! I do not worship what you worship...'"
37. Folly of Numerical Plurality in Divinity: Due to their extreme foolishness, these disbelievers thought plurality in divinity was like plurality in wealth—it increases richness. In reality, it is like plurality in dependents—it increases need. God says: Let your speech reflect: I have one God for whom I stand in prayer at night and fast during the day, and I have not yet fulfilled the right due for a single atom of His blessings. How could I commit to worshipping many gods? "Say, 'O you disbelievers! I do not worship what you worship...'"
38. Mary's Fear of Inclination: When Gabriel (PBUH) appeared to Mary (peace be upon her), she sought refuge in the Merciful, saying, {Indeed, I seek refuge in the Most Merciful from you, if you should be righteous} (19:18). If she sought refuge from inclining toward Gabriel, how can you, with your perfect manhood, permit yourself to incline toward idols? "Say, 'O you disbelievers! I do not worship what you worship...'"
39. The Right to Separation (Hanafi View): Abu Hanifa holds that the right to separation is not established by inability to provide maintenance or by impotence that occurs later, because the husband was the provider, and it is not proper to turn away from him despite the defect. God says: I was the Provider, and I am not defective. How can it be permissible to turn away from Me? "Say, 'O you disbelievers! I do not worship what you worship...'"
40. The Folly of Partnership with the Creator: These disbelievers admitted God was the Creator ({And if you ask them, "Who created the heavens and the earth?" they will surely say, "Allah"} - 39:38). This partnership in worship must be one of three types, all false:
    • Partnership in cultivation (muzara'ah): False, as the seed, nurturing, watering, and protection are all from God. What does the idol contribute?
    • Partnership of reputation (wujuh): False, as the idol has no fame or manifestation compared to God.
    • Partnership of bodies (abdan): False, as this requires shared species.
    • Partnership of control ('inan): False, as this requires a minimum threshold, which idols lack.
    • Or perhaps the idol takes a share by force (taghallub). God asks: How ignorant are you! This idol is more helpless than a fly ({Indeed, those you invoke besides Allah will never create [even] a fly} - 22:73). I create the seed, cast it into the earth, and manage the nurturing, watering, and protection. How can something more helpless than a fly forcibly take a share from Me? This is not speech fit for the rational: "Say, 'O you disbelievers! I do not worship what you worship...'"
41. Signs in Creation: Every atom in the created world calls the intellect to know the Essence and Attributes. The Prophets are the callers to the rulings of God. Since every gnat and mosquito calls to knowing the Essence and Attributes, God says: {Indeed, Allah is not shy to present an example even that of a mosquito or whatever is smaller than it} (2:26). This is because the mosquito, by its very existence and attributes, calls to God's Power; by its intricate structure, it calls to God's Knowledge; and by its specific measure, it calls to God's Will. God asks: How can I be shy to mention such a thing? It is narrated that Umar (RA) bought tripe in the market and carried it himself. When seen from afar, the person stepped aside from the road. Umar asked why. The person replied, "So you are not ashamed." Umar said, "How should I be ashamed to carry what is my sustenance?" Similarly, God implies: If Umar is not ashamed to carry his worldly sustenance, why should I be shy to mention the mosquito that provides the sustenance of your religion? Furthermore, when Nimrod claimed divinity, the mosquitoes shouted their denial. When these disbelievers call you to polytheism, should you not shout your denial? If Pharaoh claimed divinity, Gabriel filled his mouth with clay. If you feel weak, you are not weaker than Nimrod's mosquito; if you are strong, you are not stronger than Gabriel. Therefore, declare your denial: "Say, 'O you disbelievers! I do not worship what you worship...'"
42. God Repaying the Declaration: God commands you to say with your tongue: "I do not worship what you worship," and leave the repayment to Me, for I will repay this debt in the best manner. Do you not see that when a Christian says, "I testify that Muhammad is the Messenger of Allah," I do not accept it unless he explicitly disavows Christianity? Since I obligated every accountable person to explicitly disavow every religion contrary to yours, you too must explicitly disavow every worshipped entity other than Me: "Say, 'O you disbelievers! I do not worship what you worship...'"
43. Contrast in Temperament: Moses (PBUH) had a naturally stern temperament, yet when sent to Pharaoh, he was commanded: "And speak to him with gentle speech" (20:44). However, when Muhammad (PBUH) was sent to mankind, he was commanded to show severity, indicating his extreme mercy: "Say, 'O you disbelievers! I do not worship what you worship...'"

First Issue: The meaning of the vocative particles {يَا أَيُّهَا} (Ya Ayyuha)

This has been discussed previously, but here we add: It is narrated from Ali (RA) that "Ya" is the call of the self (Nafs), "Ayyu" is the call of the heart, and "Ha" is the call of the spirit.

It is also said: "Ya" is the call to the distant, and "Ayyu" is for the present. "Ha" is for alerting, as if God says: I call you three times, yet you do not answer me once—what is this except due to your hidden ignorance?

Some scholars combine "Ya" (for distance) and "Ayyu" (for proximity), suggesting: Your dealings with Me and your fleeing from Me necessitate great distance, but My favor upon you and the arrival of My blessings necessitate close proximity ({And We are closer to him than [his] jugular vein} - 50:16). The reason "Ya" (distance) is mentioned before "Ayyu" (proximity) is perhaps to indicate that the shortcoming is from you, while the success is from Me. They are mentioned later because what necessitates distance is like death, and what necessitates proximity is like life. When both occur, an intermediate state between life and death is reached, which is sleep. The sleeper must be awakened, hence the particle "Ha" (alerting) concludes the vocative letters.

Second Issue: The reason for revelation

It is narrated that Al-Walid ibn Al-Mughirah, Al-'As ibn Wa'il, Al-Aswad ibn 'Abd al-Muttalib, and Umayyah ibn Khalaf approached the Prophet (PBUH) and said: "Let us worship your God for a period, and you worship our gods for a period, so that we reach a compromise and enmity ceases between us. If your matter is sound, we will take a share, and if our matter is sound, you will take a share." This Surah was revealed, as was {Say, "Then is it other than Allah you order me to worship, O ignorant ones?"} (39:64). Sometimes they are described as ignorant, sometimes as disbelievers. Know that ignorance is like the tree, and disbelief is like the fruit. When this Surah was revealed and recited to them, they cursed him and despaired of him. Here are some questions:

Question 1: Why are they called Kafirun (Disbelievers) here, but Jahilun (Ignorant ones) in the other Surah?

Answer: This Surah was revealed entirely concerning them, so the emphasis here must be stronger. There is no word more shameful or ugly in this world than the word Kafir, as it is a term of blame among all people, whether absolute or qualified. However, the term Jahl (ignorance), when qualified, may not always be blameworthy, as in the Prophet's saying: "Knowledge that does not benefit, and ignorance that does not harm."

Question 2: Why does God say in Surah Al-Kafirun, "O you who disbelieve," without mentioning "Say," whereas here He mentions "Say," using the active participle?

Answer: The verse in Surah Al-Kafirun (which is often cited as Ya ayyuha alladhina kafarū in some contexts, though the actual verse is Qul ya ayyuha al-kafirun) is said to them on the Day of Resurrection. On that day, the Messenger will no longer be a messenger to them, so the intermediary is removed. Furthermore, on that day, they will be obedient (in submission to judgment), not disbelievers in the worldly sense. Therefore, the past tense is used. Here, however, they were actively described by disbelief, and the Messenger was sent to them, so it is necessary to say: "Say, 'O you disbelievers!'"

Question 3: Is the address here, {Say, "O you disbelievers!"} general or specific?

Answer: The statement {I do not worship what you worship} cannot be addressed to all disbelievers, because among them are those who worship God, like the Jews and Christians (who believe in one God). It is not permissible to say to them, "I do not worship what you worship." Likewise, {Nor will you be worshippers of what I worship} cannot be addressed to all, because some disbelievers later believed and began worshipping God. Therefore, it must be concluded that the statement "Then they are the disbelievers" is a direct address to specific individuals—those who proposed the year-for-a-year exchange. If we take the address generally, it necessitates qualification; if we take it as direct speech, it does not require qualification. Thus, interpreting the verse in this specific manner is preferable.

(I do not worship what you worship, Nor will you be worshippers of what I worship. And I will not be a worshipper of what you worship, Nor will you be worshippers of what I worship.)