How to debate with stubborn non-muslims
- Thread starter sazk
- Start date
Almeftah
Junior Member
السلام عليكم ورحمة الله وبركاته
To us, stubborness of non-muslims means ignorance.. and you cannot argue with an ignorant, because ignorant people tend to stick to what they believe is right even though they arent even sure about it.
So when you try to explain something to them, you should stop the minute you get the feeling that you'r not going anywhere with it. For most non-muslims are blind hearted.
To us, stubborness of non-muslims means ignorance.. and you cannot argue with an ignorant, because ignorant people tend to stick to what they believe is right even though they arent even sure about it.
So when you try to explain something to them, you should stop the minute you get the feeling that you'r not going anywhere with it. For most non-muslims are blind hearted.
yasmin7791
New Member
i agree one of my teachers is a straight non believer and i just wish he would listen to me sometimes some ppl are just too arrgant and ignorant to listen ^^ he thinks religions is a bad thing aand divides society :S
jibraihimi
New Member
IN THE NAME OF ALLAH, THE MOST MERCIFUL,THE ALL-COMPASSIONATE
"MAY THE PEACE AND BLESSINGS OF ALLAH BE UPON YOU ALL"
praise be to Allah,we seek His help and His forgiveness.We seek refuge with Allah from the evil of our own soul and from our bad deeds.Whomsover Allah giudes will never be led astray, and whomsover Allah leaves astray,no one can guide him.I bear witness that there is no god but Allah, and i bear witness that Muhammad(s.a.w) is his slave and messenger.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Dear brothers and sisters u all r right it is not very easy to debate with non-muslims especially those who r stubborn, coz they r full captive of satan nd satan give them new ideas nd new sets of question so that they may pose hurdle in the way of Momins, and satan try his level best so that they r not able to see the right path shown to them by the true followers of islam. but it's our duty as the follower of islam and being the ummah of holy prophet Muhammad(s.a.w) that we should try to show them right path i.e we should give 'dawah' to them at least once, as doing dawah is sunnah of our holy prophet Muhammad(s.a.w) and we should follow the path of holy prophet Muhammad(s.a.w), nd after doing dawah v should also pray to all Almighty Allah(s.w.t) to show them right path and guide them to the understanding of main purpose of this life, which according to holy Quran is "every soul shall taste death. you shall receive your full reward for everything which you have striven for,on the day of resurrection.whoever is spared from 'the fire and is admitted into paradise' will have attained the objective of this worldly life,'for the life of this world is nothing but a deceiving enjoyment'.(3:185).
so according to this verse the objective of worldly life is to save ourself frm fire of hell and to enter paradise.......so lets us all pray to all Almighty Allah(s.w.t) that he guides those who r astray nd show them right path, the path on which is His blessing nd not the path on which is His wrath........nd v should keep on doin dawah nd should not get depressed or fell bad by the stubborness of non-muslims, as our work is to only give dawah, hidayat is in the hand of Allah(s.w.t).
and regarding doing debate with non-muslims v should pray to Allah(s.w.t) to give us knowledge so that v can give answers to all the questions of stubborn non-muslim,nd v should also try to get knowledge abt islam from good scholar as getting 'ilm(knowledge or study)' is compulsory on every muslim.........
"MAY THE PEACE AND BLESSINGS OF ALLAH BE UPON YOU ALL"
praise be to Allah,we seek His help and His forgiveness.We seek refuge with Allah from the evil of our own soul and from our bad deeds.Whomsover Allah giudes will never be led astray, and whomsover Allah leaves astray,no one can guide him.I bear witness that there is no god but Allah, and i bear witness that Muhammad(s.a.w) is his slave and messenger.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Dear brothers and sisters u all r right it is not very easy to debate with non-muslims especially those who r stubborn, coz they r full captive of satan nd satan give them new ideas nd new sets of question so that they may pose hurdle in the way of Momins, and satan try his level best so that they r not able to see the right path shown to them by the true followers of islam. but it's our duty as the follower of islam and being the ummah of holy prophet Muhammad(s.a.w) that we should try to show them right path i.e we should give 'dawah' to them at least once, as doing dawah is sunnah of our holy prophet Muhammad(s.a.w) and we should follow the path of holy prophet Muhammad(s.a.w), nd after doing dawah v should also pray to all Almighty Allah(s.w.t) to show them right path and guide them to the understanding of main purpose of this life, which according to holy Quran is "every soul shall taste death. you shall receive your full reward for everything which you have striven for,on the day of resurrection.whoever is spared from 'the fire and is admitted into paradise' will have attained the objective of this worldly life,'for the life of this world is nothing but a deceiving enjoyment'.(3:185).
so according to this verse the objective of worldly life is to save ourself frm fire of hell and to enter paradise.......so lets us all pray to all Almighty Allah(s.w.t) that he guides those who r astray nd show them right path, the path on which is His blessing nd not the path on which is His wrath........nd v should keep on doin dawah nd should not get depressed or fell bad by the stubborness of non-muslims, as our work is to only give dawah, hidayat is in the hand of Allah(s.w.t).
and regarding doing debate with non-muslims v should pray to Allah(s.w.t) to give us knowledge so that v can give answers to all the questions of stubborn non-muslim,nd v should also try to get knowledge abt islam from good scholar as getting 'ilm(knowledge or study)' is compulsory on every muslim.........
baraka allah in u brother ayman, i agree with what ayman said.. the problem about non-muslims and of what i saw from some western people is that they argue in every single thing, some of them are realy seeking the truth, and some of them are arguing for just arguing..but the root of the problem is in us..unfortunately some of us failed to introduce the correct shape of islam mission just thinking about winning the argument and this lead some say about us that muslims are naives people.
also when i argue with someone i should be at the same culture level of his own. how can we argue with someone and we don't read? the root of the problem is that many muslims people in our countries do not get this.
we should read in order to be qualified to argue.. you can not read in religion only you should read in all other fields.
also when i argue with someone i should be at the same culture level of his own. how can we argue with someone and we don't read? the root of the problem is that many muslims people in our countries do not get this.
we should read in order to be qualified to argue.. you can not read in religion only you should read in all other fields.
zainab bala
Allah is sufficient.
Believe me, shaikh Yusuf Estes have all the answers.
pcozzy
Junior Member
:salam2:
Name:
The Surah takes its name from the word al-kafirun occurring in the first verse.
Period of Revelation:
Hadrat Abdullah bin Mas'ud, Hadrat Hasan Basri and Ikrimah, say that this Surah, is Makki, while Hadrat Abdullah bin Zubair says that it is Madani. Two different views have been reported from Hadrat Abdullah bin Abbas and Qatadah, first that it is Makki, and second that it is Madani. However, according to the majority of commentators, it is a Makki Surah, and its subject matter itself points to its being a Makki revelation.
Historical Background:
There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Holy Prophet (upon whom be peace), yet the Quraish chiefs had not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end. In this connection, different traditions have been related in the Hadith.
According to Hadrat Abdullah bin Abbas, the Quraish proposed to the Holy Prophet; "We shall give you so much of wealth that you will become the richest man of Makkah; we shall give you whichever woman you like in marriage; we are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your as well as to our advantage." When the Holy Prophet asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same space of time. The Holy Prophet said: "Wait awhile; let me see what my Lord commands in this regard." Thereupon the revelation came down: Qul ya-ayyuhal-kafirun...and: Qul afa-ghair Allah...(Az-Zumar: 64): "Say to them: ignorant people do you bid me to worship others than Allah?" (Ibn Jarir, Ibn Abi Hatim, Tabarani). According to another tradition from Ibn Abbas, the Quraish said to the Holy Prophet: "O Muhammad, if you kiss our gods, the idols, we shall worship your God." Thereupon, this Surah was sent down. (Abd bin Humaid).
Said bin Mina (the freed slave of Abul Bakhtari) has related that Walid bin Mughirah, As bin Wail, Aswad bin al-Muttalib and Umayyah bin Khalaf met the Holy Prophet (upon whom be peace) and said to him: "O Muhammad (upon whom be Allah's peace and blessings), let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought was better than what we possess, we would be partners in it with You, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it." At this Allah sent down: Qul ya-ayyuhal-kafirun (Ibn Jarir, Ibn Abi Hatim, Ibn Hisham also has related this incident in the Sirah).
Wahb bin Munabbih has related that the people of Quraish said to Allah's Messenger: "If you like we would enter your faith for a year and you would enter our faith for a year."(Abd bin Humaid, Ibn Abi Hatim).
These traditions show that the Quraish had proposed such things to the Holy Prophet not once, in one sitting, but at different times and on different occasions; and there was need that they should be given a definite, decisive reply so that their hope that he would come to terms with them on the principle of "give and take" was frustrated for ever.
Theme and Subject Matter:
If the Surah is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothing in common and there was no possibility of their being combined and mixed into one entity. Although it was addressed in the beginning to the disbelieving Quraish in response to their proposals of compromise, yet it is not confined to them only, but having made it a part of the Quran, Allah gave the Muslims the eternal teaching that they should exonerate themselves by word and deed from the creed of kufr wherever and in whatever form it be, and should declare without any reservation that they cannot make any compromise with the disbelievers in the matter of Faith. That is why this Surah continued to be recited when the people to whom it was addressed as a rejoinder, had died and been forgotten, and those Muslims also continued to recite it who were disbelievers at the time it was revealed, and the Muslims still recite it centuries after they have passed away, for expression of disgust with and dissociation from kufr and its rites is a perpetual demand of Faith.
As for the esteem in which the Holy Prophet (upon whom be peace) held this Surah, it can be judged from the following few hadith:
Hadrat Abdullah bin Umar (may Allah be pleased with him) has related that on many an occasion he heard the Holy Prophet recite Surahs Qul Ya-ayyuhal- kafirun and Qul Huwu-Allahu ahead in the two rakahs before the Fajr obligatory Prayer and in the two rakahs after the Maghrib obligatory Prayer. Several traditions on this subject with a little variation in wording have been related by Imam Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban, Ibn Marduyah from Ibn Umar.
Hadrat Khabbab says: "The Holy Prophet (upon whom be peace) said to me: when you lie down in bed to sleep, recite Qul ya-ayyuhal kafirun, and this was the Holy Prophet's own practice also; when he lay down to sleep, he recited this Surah." (Bazzar, Tabarani, Ibn Marduyah).
According to Ibn Abbas, the Holy Prophet (upon whom be peace) said to the people: "Should I tell you the word which will protect you from polytheism? It is that you should recite Qul ya-ayyuhal kafirun when you go to bed."(Abu Ya'la, Tabarani).
Hadrat Anas says that the Holy Prophet said to Hadrat Mu'adh bin Jabal; "Recite Qul ya-ayyuhal-kafirun at the time you go to bed, for this is immunity from polytheism." (Baihaqi in Ash-Shu'ab).
Both Fardah bin Naufal and Abdur Rahman bin Naufal have stated that their father, Naufal bin Muawiyah al-Ashjai, said to the Holy Prophet (upon whom be peace) :"Teach me something which I may recite at the time I go to bed." The Holy Prophet replied: "Recite Qul ya-ayyuhal kafirun to the end and then sleep, for this is immunity from polytheism." (Musnad Ahmad, Aba Da'ud, Tirmidhi, Nasai, Ibn Abi Shaibah, Hakim, Ibn Marduyah, Baihaqi in Ash-Shuab). A similar request was made by Hadrat Jabalah bin Harithah, brother of Hadrat Said bin Harithah, to the Holy Prophet and to him also he gave the same reply. (Musnad Ahmad, Tabarani).
Sheik Maududi Surah Introductions
Name:
The Surah takes its name from the word al-kafirun occurring in the first verse.
Period of Revelation:
Hadrat Abdullah bin Mas'ud, Hadrat Hasan Basri and Ikrimah, say that this Surah, is Makki, while Hadrat Abdullah bin Zubair says that it is Madani. Two different views have been reported from Hadrat Abdullah bin Abbas and Qatadah, first that it is Makki, and second that it is Madani. However, according to the majority of commentators, it is a Makki Surah, and its subject matter itself points to its being a Makki revelation.
Historical Background:
There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Holy Prophet (upon whom be peace), yet the Quraish chiefs had not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end. In this connection, different traditions have been related in the Hadith.
According to Hadrat Abdullah bin Abbas, the Quraish proposed to the Holy Prophet; "We shall give you so much of wealth that you will become the richest man of Makkah; we shall give you whichever woman you like in marriage; we are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your as well as to our advantage." When the Holy Prophet asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same space of time. The Holy Prophet said: "Wait awhile; let me see what my Lord commands in this regard." Thereupon the revelation came down: Qul ya-ayyuhal-kafirun...and: Qul afa-ghair Allah...(Az-Zumar: 64): "Say to them: ignorant people do you bid me to worship others than Allah?" (Ibn Jarir, Ibn Abi Hatim, Tabarani). According to another tradition from Ibn Abbas, the Quraish said to the Holy Prophet: "O Muhammad, if you kiss our gods, the idols, we shall worship your God." Thereupon, this Surah was sent down. (Abd bin Humaid).
Said bin Mina (the freed slave of Abul Bakhtari) has related that Walid bin Mughirah, As bin Wail, Aswad bin al-Muttalib and Umayyah bin Khalaf met the Holy Prophet (upon whom be peace) and said to him: "O Muhammad (upon whom be Allah's peace and blessings), let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought was better than what we possess, we would be partners in it with You, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it." At this Allah sent down: Qul ya-ayyuhal-kafirun (Ibn Jarir, Ibn Abi Hatim, Ibn Hisham also has related this incident in the Sirah).
Wahb bin Munabbih has related that the people of Quraish said to Allah's Messenger: "If you like we would enter your faith for a year and you would enter our faith for a year."(Abd bin Humaid, Ibn Abi Hatim).
These traditions show that the Quraish had proposed such things to the Holy Prophet not once, in one sitting, but at different times and on different occasions; and there was need that they should be given a definite, decisive reply so that their hope that he would come to terms with them on the principle of "give and take" was frustrated for ever.
Theme and Subject Matter:
If the Surah is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothing in common and there was no possibility of their being combined and mixed into one entity. Although it was addressed in the beginning to the disbelieving Quraish in response to their proposals of compromise, yet it is not confined to them only, but having made it a part of the Quran, Allah gave the Muslims the eternal teaching that they should exonerate themselves by word and deed from the creed of kufr wherever and in whatever form it be, and should declare without any reservation that they cannot make any compromise with the disbelievers in the matter of Faith. That is why this Surah continued to be recited when the people to whom it was addressed as a rejoinder, had died and been forgotten, and those Muslims also continued to recite it who were disbelievers at the time it was revealed, and the Muslims still recite it centuries after they have passed away, for expression of disgust with and dissociation from kufr and its rites is a perpetual demand of Faith.
As for the esteem in which the Holy Prophet (upon whom be peace) held this Surah, it can be judged from the following few hadith:
Hadrat Abdullah bin Umar (may Allah be pleased with him) has related that on many an occasion he heard the Holy Prophet recite Surahs Qul Ya-ayyuhal- kafirun and Qul Huwu-Allahu ahead in the two rakahs before the Fajr obligatory Prayer and in the two rakahs after the Maghrib obligatory Prayer. Several traditions on this subject with a little variation in wording have been related by Imam Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban, Ibn Marduyah from Ibn Umar.
Hadrat Khabbab says: "The Holy Prophet (upon whom be peace) said to me: when you lie down in bed to sleep, recite Qul ya-ayyuhal kafirun, and this was the Holy Prophet's own practice also; when he lay down to sleep, he recited this Surah." (Bazzar, Tabarani, Ibn Marduyah).
According to Ibn Abbas, the Holy Prophet (upon whom be peace) said to the people: "Should I tell you the word which will protect you from polytheism? It is that you should recite Qul ya-ayyuhal kafirun when you go to bed."(Abu Ya'la, Tabarani).
Hadrat Anas says that the Holy Prophet said to Hadrat Mu'adh bin Jabal; "Recite Qul ya-ayyuhal-kafirun at the time you go to bed, for this is immunity from polytheism." (Baihaqi in Ash-Shu'ab).
Both Fardah bin Naufal and Abdur Rahman bin Naufal have stated that their father, Naufal bin Muawiyah al-Ashjai, said to the Holy Prophet (upon whom be peace) :"Teach me something which I may recite at the time I go to bed." The Holy Prophet replied: "Recite Qul ya-ayyuhal kafirun to the end and then sleep, for this is immunity from polytheism." (Musnad Ahmad, Aba Da'ud, Tirmidhi, Nasai, Ibn Abi Shaibah, Hakim, Ibn Marduyah, Baihaqi in Ash-Shuab). A similar request was made by Hadrat Jabalah bin Harithah, brother of Hadrat Said bin Harithah, to the Holy Prophet and to him also he gave the same reply. (Musnad Ahmad, Tabarani).
pcozzy
Junior Member
:salam2:
Major Issue, Divine Law and Guidance:
Allah's commandment not to compromise in the matters of religion.
Theme:
This Surah was not revealed to preach religious tolerance as some people of today seem to think, but was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods; to express their total disgust and unconcern with them; to tell them that Islam and Kufr (unbelief) had nothing in common and that there was no possibility of their ever being combined and mixed into one entity. Although it was initially addressed to the disbelieving Qureysh in response to their proposals of compromise, it is not confined to them only. Having made it a part of the Qur'an, Allah gave the Muslims the eternal teaching stating that they should exonerate themselves by word and deed from the creed of Kufr, wherever and in whatever form it may be, and that they should declare without any reservation that they cannot make any compromise with the disbelievers in matters of Faith.
Sayyiduna Khabbab says: "The Holy Prophet (pbuh) said to me; 'when you lie down in bed to sleep, recite Qul ya-ayyuhal Kafirun, this was the Prophet's own practice when he lay down to sleep.'" - (Reported by Bazzar, Tabarani, Ibn Marduyah). According to Ibn 'Abbas, the Prophet (pbuh) said to the people: "Should I tell you the word which will protect you from polytheism? It is that you should recite Qul ya-ayyuhal Kafirun when you go to bed." (Reported by Abu Ya'la, Tabarani). Sayyiduna Anas says that the Prophet said to Sayyiduna Mu'adh bin Jabal: "Recite Qul ya-ayyuhal-Kafirun at the time you go to bed, for this is immunity from polytheism." (Reported by Baihaqi in Ash-Shu'aib).
The Issue of Belief and Disbelief:
There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Qureysh against the message of Islam preached by the Prophet (upon whom be peace), the Qureysh chiefs had not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he may accept compromise and the dispute between them may end. In this connection, different traditions have been related in the Hadith.
According to Sayyiduna Abdullah bin 'Abbas, the Qureysh proposed to the Prophet: "We shall give you so much wealth that you will become the richest man of Makkah. Further, we shall give you whichever woman you like in marriage and are prepared to follow and obey you as our leader on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your and our advantage." When the Prophet asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same span of time. The Holy Prophet said: "Wait awhile let me see what my Rabb commands in this regard." Thereupon this revelation came down. According to another tradition from Ibn 'Abbas, the Qureysh said to the Prophet: "O Muhammad, if you kiss our gods (idols), we shall worship your God." Thereupon, this Surah was sent down. Yet in another tradition Said bin Mina (the freed slave of Abul Bakhtari) has related that Walid bin Mughirah, As bin Wail, Aswad bin Al-Muttalib and Umayyah bin Khalaf met the Prophet (pbuh) and said to him: "O Muhammad (pbuh), let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought was better than what we possess, we would be partners in it with You, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it." At this Allah sent down: Qul ya-ayyuhal-Kafirun (Ibn Jarir, Ibn Abi Hatim, Ibn Hisham also has related this incident in the Seerah).
Because of these repeated dialogue, there was a need that the Qureysh be given a definite, decisive reply so that their hope of Muhammad ( pbuh) coming to terms with them on the principle of "give and take" would be frustrated for ever.
Sheik Malik Sura Introductions
Major Issue, Divine Law and Guidance:
Allah's commandment not to compromise in the matters of religion.
Theme:
This Surah was not revealed to preach religious tolerance as some people of today seem to think, but was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods; to express their total disgust and unconcern with them; to tell them that Islam and Kufr (unbelief) had nothing in common and that there was no possibility of their ever being combined and mixed into one entity. Although it was initially addressed to the disbelieving Qureysh in response to their proposals of compromise, it is not confined to them only. Having made it a part of the Qur'an, Allah gave the Muslims the eternal teaching stating that they should exonerate themselves by word and deed from the creed of Kufr, wherever and in whatever form it may be, and that they should declare without any reservation that they cannot make any compromise with the disbelievers in matters of Faith.
Sayyiduna Khabbab says: "The Holy Prophet (pbuh) said to me; 'when you lie down in bed to sleep, recite Qul ya-ayyuhal Kafirun, this was the Prophet's own practice when he lay down to sleep.'" - (Reported by Bazzar, Tabarani, Ibn Marduyah). According to Ibn 'Abbas, the Prophet (pbuh) said to the people: "Should I tell you the word which will protect you from polytheism? It is that you should recite Qul ya-ayyuhal Kafirun when you go to bed." (Reported by Abu Ya'la, Tabarani). Sayyiduna Anas says that the Prophet said to Sayyiduna Mu'adh bin Jabal: "Recite Qul ya-ayyuhal-Kafirun at the time you go to bed, for this is immunity from polytheism." (Reported by Baihaqi in Ash-Shu'aib).
The Issue of Belief and Disbelief:
There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Qureysh against the message of Islam preached by the Prophet (upon whom be peace), the Qureysh chiefs had not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he may accept compromise and the dispute between them may end. In this connection, different traditions have been related in the Hadith.
According to Sayyiduna Abdullah bin 'Abbas, the Qureysh proposed to the Prophet: "We shall give you so much wealth that you will become the richest man of Makkah. Further, we shall give you whichever woman you like in marriage and are prepared to follow and obey you as our leader on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your and our advantage." When the Prophet asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same span of time. The Holy Prophet said: "Wait awhile let me see what my Rabb commands in this regard." Thereupon this revelation came down. According to another tradition from Ibn 'Abbas, the Qureysh said to the Prophet: "O Muhammad, if you kiss our gods (idols), we shall worship your God." Thereupon, this Surah was sent down. Yet in another tradition Said bin Mina (the freed slave of Abul Bakhtari) has related that Walid bin Mughirah, As bin Wail, Aswad bin Al-Muttalib and Umayyah bin Khalaf met the Prophet (pbuh) and said to him: "O Muhammad (pbuh), let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought was better than what we possess, we would be partners in it with You, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it." At this Allah sent down: Qul ya-ayyuhal-Kafirun (Ibn Jarir, Ibn Abi Hatim, Ibn Hisham also has related this incident in the Seerah).
Because of these repeated dialogue, there was a need that the Qureysh be given a definite, decisive reply so that their hope of Muhammad ( pbuh) coming to terms with them on the principle of "give and take" would be frustrated for ever.
pcozzy
Junior Member
:salam2:
Hilali-Khan translation:
Say (O Muhammad PBUH to these Mushrikûn and Kâfirûn): "O Al-Kâfirûn (disbelievers in God, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar, etc.)!
"I worship not that which you worship,
"Nor will you worship that which I worship.
"And I shall not worship that which you are worshipping.
"Nor will you worship that which I worship.
"To you be your religion, and to me my religion (Islâmic Monotheism)."
Hilali-Khan translation:
Say (O Muhammad PBUH to these Mushrikûn and Kâfirûn): "O Al-Kâfirûn (disbelievers in God, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar, etc.)!
"I worship not that which you worship,
"Nor will you worship that which I worship.
"And I shall not worship that which you are worshipping.
"Nor will you worship that which I worship.
"To you be your religion, and to me my religion (Islâmic Monotheism)."