Surah At-Taubah – Ayah No. 19-27

A.   TRANSLATION

٢٠  الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ ۚ وَأُولَٰئِكَ هُمُ الْفَائِزُونَ

[Quran 9:20] Those who Amanu (آمَنُوا) and Haajaru (وَهَاجَرُوا) and Jaahadu (وَجَاهَدُوا) in Sabeel (سَبِيلِ) Allah with their Amwaal (بِأَمْوَالِهِمْ) and their Anfusehim (وَأَنْفُسِهِمْ) Azamu (أَعْظَمُ) Darajatin (دَرَجَةً) A’inda (عِنْدَ) Allah. And those they the Faizuna (الْفَائِزُونَ).

 

٢١  يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ

[Quran 9:21] Yubasharum (يُبَشِّرُهُمْ) them their Rabb (رَبُّهُمْ) with Rahmat (بِرَحْمَةٍ) from it and Rizwanin (وَرِضْوَانٍ) and Jannatin (وَجَنَّاتٍ) for them – in it Na’aeemun (نَعِيمٌ) Muqueem (مُقِيمٌ).

 

٢٢  خَالِدِينَ فِيهَا أَبَدًا ۚ إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ

[Quran 9:22] Khalideena (خَالِدِينَ) in it- Abadan (أَبَدًا). Indeed, Allah A’endahu (عِنْدَهُ) Ajarun (أَجْرٌ) A’zeem (عَظِيمٌ).

 

٢٣  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ ۚ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

[Quran 9:23] O you who Amanu (آمَنُوا) not you Attakhizu (تَتَّخِذُوا) your Abaowkum (آبَاءَكُمْ) and your Akhwanukum (وَإِخْوَانَكُمْ) Auliya (أَوْلِيَاءَ) if Is’tahabbu (اسْتَحَبُّوا) the Kufar (الْكُفْرَ) A’ala (عَلَى) the Emaan (الْإِيمَانِ). And whoever Yatawalla (يَتَوَلَّهُمْ) among you then those they the Zwalimoon (الظَّالِمُونَ).

 

٢٤  قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

[Quran 9:24] Qul (قُلْ), ‘If Kana (كَانَ) your Aba’aukum (آبَاؤُكُمْ) and your Abnakum (وَأَبْنَاؤُكُمْ) and your Akhwanukum (وَإِخْوَانُكُمْ) and your Azwajukum (وَأَزْوَاجُكُمْ) and your A’shiratukum (وَعَشِيرَتُكُمْ) and Amwalun (وَأَمْوَالٌ) Iq’taraftumuha (اقْتَرَفْتُمُوهَا) and Tijaratun (وَتِجَارَةٌ) you Ghashawna (تَخْشَوْنَ) Kasadaha (كَسَادَهَا) and Masakinu (وَمَسَاكِنُ) you Razunaha (تَرْضَوْنَهَا) Ahabba (أَحَبَّ) upon then Allah and Rasoolehi (وَرَسُولِهِ) and Jihadin (وَجِهَادٍ) in Sabeelehi (سَبِيلِهِ). So, Tarabas’u (فَتَرَبَّصُوا) Hatta (حَتَّىٰ) Yatiya (يَأْتِيَ) Allah with Amarihi (بِأَمْرِهِ). And Allah not Yahdi (يَهْدِي) the Qouma (الْقَوْمَ) the Faasiqueen (الْفَاسِقِينَ).’

 

٢٥  لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ

[Quran 9:25] Indeed Nas’arakumu (نَصَرَكُمُ) you Allah in Mawat’ina (مَوَاطِنَ) Kasiratin (كَثِيرَةٍ). And Youma (وَيَوْمَ) Hunaynin (حُنَيْنٍ) when A’jabatktum (أَعْجَبَتْكُمْ) you Kas’ratukum (كَثْرَتُكُمْ) then to what you Tughni (تُغْنِ) upon you Shayyin (شَيْئًا) and Zaqat (وَضَاقَتْ) upon you the Arze (الْأَرْضُ) with what Rahubat (رَحُبَتْ) then Wala’etum (وَلَّيْتُمْ) Mudbirina (مُدْبِرِينَ).

 

٢٦  ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا وَعَذَّبَ الَّذِينَ كَفَرُوا ۚ وَذَٰلِكَ جَزَاءُ الْكَافِرِينَ

[Quran 9:26] Then Anzala (أَنْزَلَ) Allah Sakinatahu (سَكِينَتَهُ) A’ala (عَلَىٰ) Rasoolehi (رَسُولِهِ) and A’ala (وَعَلَى) the Momineena (الْمُؤْمِنِينَ) and Anzala (وَأَنْزَلَ) Junudan (جُنُودًا) to not you Taruha (تَرَوْهَا) and A’zaba (وَعَذَّبَ) those who Kufr (كَفَرُوا). And that Jaza’a (جَزَاءُ) of the Kaafireen (الْكَافِرِينَ).

 

٢٧  ثُمَّ يَتُوبُ اللَّهُ مِنْ بَعْدِ ذَٰلِكَ عَلَىٰ مَنْ يَشَاءُ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ

[Quran 9:27] Then Yatouba (يَتُوبُ) Allah from after that A’ala (عَلَىٰ) who Yashaau (يَشَاءُ). And Allah Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).

 

A.   THE CONCEPT:

THE CONTEXT

The earlier Ayahs of Surah At-Toubah expose how systems of Shirk and Kufar have infiltrated even the sacred Masaajid of Allah through hollow rituals and surface-level religiosity. After offering the Mushrikeen a path of reform, inviting them to spend time maturing in the Masaajid of Allah through acts of Amanu, that is, using intellect to seek knowledge and reach a stage of utter and deep conviction with Allah, Allah’s Rasool, and the concept of perfect accountability, Quran poses a thought-provoking question. It challenges the assumption that tending to needs of those who are performing rituals pilgrims during Hajj or performing ritualistic Umrah in Masjid Al Haram, when done under systems that promote Shirk and Kufar, can be equated to Amanu and Jahaad. These Ayahs distinguish these two paths clearly, rituals performed under the system of shirk or Kufar, are not pillars of Deen and are not near Allah in significance. Instead, they constitute acts of Zulm, as they strengthen and legitimize man-made systems that oppose Allah’s laws. Therefore, these set of Ayahs end with a decisive statement that Allah does not guide those who commit, establish, and uphold Zulm (Zwalimeen), making it clear that only those who restrict Deen to Allah’s system and embody Amanu and Jahaad are truly on the path of Hidayah.

 

Across these passages, the divine message is clear: Shirk and Kufar are not abstract theological errors but concrete systems that corrupt, suppress, and conspire against the truth of Allah’s laws. The Mushrikeen are not just individuals with misguided beliefs, they are architects of a system that strategically replaces divine wisdom in Allah’s Masaajid with Kufar and Shirk, and with arrogance and blind obedience. The Momineen are not merely passive recipients of divine guidance but are charged with the duty of fighting the system of shirk and carrying out Jahaad and reform, both within and without. The divine system delivers justice and support- Nas’ar through the active participation of the Momineen, Shifa and healing through alignment, and punishment through consequence. The choice remains with every individual and every community: to either align with the divine system or face the inevitable unraveling of actions that go against it.

 

CONCEPT OF THESE AYAHS

 

Ayah 9:20, “Those who Amanu (آمَنُوا) and Haajaru (وَهَاجَرُوا) and Jaahadu (وَجَاهَدُوا) in Sabeel (سَبِيلِ) Allah with their Amwaal (بِأَمْوَالِهِمْ) and their Anfusehim (وَأَنْفُسِهِمْ) Azamu (أَعْظَمُ) Darajatin (دَرَجَةً) A’inda (عِنْدَ) Allah. And those they the Faizuna (الْفَائِزُونَ).”

 

Those who use intellect to seek knowledge and remain in a state of peace and utter conviction with Allah (Amanu) (آمَنُوا) and those who migrated, from one point of view, code, of school of thought abandoning the previous code of life (Haajaru ) (وَهَاجَرُوا) and those who strive against their own self, guarding and protecting against their own weaknesses and impulses of the bad Nafs- Nafs-e-Ammara (Jaahadu) (وَجَاهَدُوا) in the path (Sabeel) (سَبِيلِ) of Allah with their wealth, money, titles, skills, resources (Amwaal) (بِأَمْوَالِهِمْ) and their Nafs, their whole beings (Anfusehim) (وَأَنْفُسِهِمْ) great, grand (Azamu) (أَعْظَمُ) recompense and payback in terms of perfect accountability (Darajatin) (دَرَجَةً) that is significant and important near (A’inda) (عِنْدَ) Allah. And those they are the successful ones, victors in terms of their accountability (Faizuna) (الْفَائِزُونَ).

 

The earlier Ayahs of Surah At-touba stress the divine instructions to fight, wage war and go into opposition against the system of Shirk and explain how through the efforts and struggles of the Momineen, does Allah system give not only Azaab to the Mushrikeen but also gives Nas’ar to the Momineen through acts of Shifa for the Saduur- their priorities and appearances. The reasons behind the divine instructions to wage war against the Mushrikeen and for the Azaab of the Mushrikeen, is that they have adopted such ways and methods that advance negative emotions such as anger, jealousy, animosity and rage. These emotions have basically possessed, overpowered and controlled them as these are hidden in their Qaloob- the intentional decision making, the alignment of their beliefs, views, perceptions and decisions. However, if they do Touba- i.e. make amends, do Islah, and reform, a firm commitment to turn towards Allah’s system, and ensure that they abide by and bring themselves in alignment, and synchronization with Allah’s system, then Allah is A’leem o Hakeem i.e. the source of all knowledge and is knowledgeable as well as the source of all wisdom, the wise, the lawmaker and the judge.

 

This Ayah is strongly connected to not only the earlier Ayahs of Surah At-Toubah- Chapter no. 9 but also the ending Ayahs of Surah- Al-Anfal Chapter no. 8 Ayah no. 70-75, stressing the importance of the concept of Hajaru and Jahaadu when defining the Momineen Haqqan and how these two important duties are significant in being steadfast in the path of Allah. Thus, addressing those who Amanu, who use intellect to seek knowledge and remain in a state of peace and utter conviction with Allah (Amanu), this Ayah restress the definition of the Momineen Haqqan (true Momineen) as those who have Haajaru– migrated away from their earlier point of view and way of life, to the system of Allah, abandoning the previous code of life as well as they remain steadfast in a state of Jahaad– striving with their whole beings against their own self, guarding and protecting against their own internal weaknesses and impulses of the bad thoughts and surroundings of the Nafs-e-Ammara (Jaahadu). They remain firm, perseverant and persistent through these acts of Haajaru and Jahaadu in the path of Allah (Sabeelihi) and they strive in the path of Allah with all their wealth, money, titles, skills, resources (Amwaal) as well as their whole beings (Anfusehim). For such Momineen they are promised by Allah- Darajatin Azamu, great recompense and payback in terms of perfect accountability, which is significant and important near (A’inda) Allah. In the end of this Ayah, after describing these Momineen, Allah then tells us that these are the ones who are the Faizuna- truly the successful ones and victors in terms of their accountability and in terms of their Qayaam-e-Akhira- Remaining in the accountability phase, consequences of their actions, forever.

 

Ayah 9:21, “Yubasharum (يُبَشِّرُهُمْ) them their Rabb (رَبُّهُمْ) with Rahmat (بِرَحْمَةٍ) from it and Rizwanin (وَرِضْوَانٍ) and Jannatin (وَجَنَّاتٍ) for them – in it Na’aeemun (نَعِيمٌ) Muqueem (مُقِيمٌ).”

Ayah 9:22, “Khalideena (خَالِدِينَ) in it- Abadan (أَبَدًا). Indeed, Allah A’endahu (عِنْدَهُ) Ajarun (أَجْرٌ) A’zeem (عَظِيمٌ).”

 

Give such news to them which is going to bring extreme happiness (Yubasharum) (يُبَشِّرُهُمْ) them their Rabb (رَبُّهُمْ) with all blessings (Rahmat) (بِرَحْمَةٍ) from it and happy, content or satisfied (Rizwanin) (وَرِضْوَانٍ) and the heaven, the perfect place, situation and state as desired based on the accountability (Jannatin) (وَجَنَّاتٍ) for them – in it full of all blessings, feelings of paradise, bliss and Na’imat (Na’aeemun) (نَعِيمٌ) such deeds, conducts and behaviors that establish, strengthen and back the Jannat as a perfect recompense for them (Muqueem) (مُقِيمٌ).

Everlasting staying remaining eternally (Khalideena) (خَالِدِينَ) in it- forever (Abadan) (أَبَدًا). Indeed, Allah significant and important near (A’endahu) (عِنْدَهُ) Allah, the perfect recompense (Ajarun) (أَجْرٌ) is great (A’zeem) (عَظِيمٌ).

 

After stressing the characteristics of Momineen Haqqan as those who Hajiru and Jahadu and telling them about the great recompense that is their due right and payback for them, this Ayah continues the description of that Ajar-e-Azeem by giving them a sort of Bashaarat- such news which is going to bring extreme happiness for them.  This Bashaarat that their Rabb is giving them, is embodied with all blessings, including provision of all that is required for their nourishment as well as for their miraculous growth and development, shield and protections from anything that can harm them as well as source of selfless love and care from their Rabb (Rahmat). In addition to Rahmat from their Rabb, they are also assured of Rizwan- being happy, content and satisfied as well as being in Jannat- heaven-like perfect place, situation and state where all that they desire are provided in ample supply and without any limitations. They will remain in the Jannat which is full of all blessings, feelings of paradise, bliss and Na’imat- success and prosperity in all walks of life, being taken as benchmark, role model and inspiration for others and being united as a part of one united community with same set of values and beliefs- Naeem. They are given the Basharat of such deeds, conducts and behaviors that establish, strengthen and support the provision of Jannat as a perfect recompense for them (Muqueem). And they are going to remain in that situation of Jannat as Khalideen- i.e. in an everlasting manner- staying and remaining there eternally in it forever (Abadan). The Ayah ends by giving us a firm divine wisdom that this description is what is significant and important near (A’endahu) near Allah as Ajar-e-Azeem- the great and perfect recompense.

 

 

Ayah 9:23, “O you who Amanu (آمَنُوا) not you Attakhizu (تَتَّخِذُوا) your Abaowkum (آبَاءَكُمْ) and your Akhwanukum (وَإِخْوَانَكُمْ) Auliya (أَوْلِيَاءَ) if Is’tahabbu (اسْتَحَبُّوا) the Kufar (الْكُفْرَ) A’ala (عَلَى) the Emaan (الْإِيمَانِ). And whoever Yatawalla (يَتَوَلَّهُمْ) among you then those they the Zwalimoon (الظَّالِمُونَ).”

 

O you who use intellect to seek knowledge and remain in a state of peace and utter conviction with Allah (آمَنُوا) not you seize or grab hold strongly (Attakhizu) (تَتَّخِذُوا) your forefathers, your elders, your older blood relatives (Abaowkum) (آبَاءَكُمْ) and your supporters, allies, friends (وَإِخْوَانَكُمْ) as your leaders, benchmarks, inspirations, supporters and confidants (أَوْلِيَاءَ) if let them desire, like and love (Is’tahabbu) (اسْتَحَبُّوا) the acts of concealing and hiding Allah’s Ayaat, by not using intellect, not seeking knowledge and remaining in a blind following state, and by being proud, arrogant and self – righteous (Kufar) (الْكُفْرَ) up to its maximum (A’ala) (عَلَى) the covenant with Allah (Emaan) (الْإِيمَانِ). And whoever got disconnected, diverted away, turned away from, disobeyed, disconnected from, repelled away from (Yatawalla) (يَتَوَلَّهُمْ) among you then those they the one who commit acts of Zulm- height of injustices (Zwalimoon) (الظَّالِمُونَ).

 

After stressing the characteristics of Momineen Haqqan as those who Hajiru and Jahadu and telling us about the Ajar-e-Azeem, this Ayah now again addresses those who Amanu, that is those who use intellect to seek knowledge and remain in a state of peace and utter conviction with Allah and gives us an absolute divine wisdom and a clear set of instructions which is ‘Do not you ever seize, take, grab hold strongly (Attakhizu) anyone from your forefathers, your elders, your older blood relatives (Abaowkum) as Ikhwanukum- your supporters, allies, confidants, friends or as your Awliya-  your leaders, benchmarks, inspirations if they desire, like and love (Is’tahabbu) A’ala – up to its maximum Kufar- the acts of concealing and hiding Allah’s Ayaat, by not using intellect, not seeking knowledge and remaining in a blind following state, and by being proud, arrogant and self – righteous, and especially if they do Kufar- conceal, reject, deny, hide their covenant with Allah (Emaan). After giving the divine instructions to not take Ikhwana and Awliya from our Abaakum who do Kufar with their Emaan, Allah gives us a stern warning. Taking these people as Ikhwana and Aqliya is like you have Tawalla- got disconnected, diverted away, turned away from, disobeyed, disconnected from, and repelled away from the divine wisdom and whoever does that from among you then this is the criteria which makes them the Zwalimonn- that is those who commit acts of Zulm- height of injustices.

 

Ayah 9:24, “Qul (قُلْ), ‘If Kana (كَانَ) your Aba’aukum (آبَاؤُكُمْ) and your Abnakum (وَأَبْنَاؤُكُمْ) and your Akhwanukum (وَإِخْوَانُكُمْ) and your Azwajukum (وَأَزْوَاجُكُمْ) and your A’shiratukum (وَعَشِيرَتُكُمْ) and Amwalun (وَأَمْوَالٌ) Iq’taraftumuha (اقْتَرَفْتُمُوهَا) and Tijaratun (وَتِجَارَةٌ) you Ghashawna (تَخْشَوْنَ) Kasadaha (كَسَادَهَا) and Masakinu (وَمَسَاكِنُ) you Razunaha (تَرْضَوْنَهَا) Ahabba (أَحَبَّ) upon then Allah and Rasoolehi (وَرَسُولِهِ) and Jihadin (وَجِهَادٍ) in Sabeelehi (سَبِيلِهِ). So, Tarabas’u (فَتَرَبَّصُوا) Hatta (حَتَّىٰ) Yatiya (يَأْتِيَ) Allah with Amarihi (بِأَمْرِهِ). And Allah not Yahdi (يَهْدِي) the Qouma (الْقَوْمَ) the Faasiqueen (الْفَاسِقِينَ).’

 

Reflect from your conducts and speech (Qul) (قُلْ) that, ‘If, through conducts and behaviors aim to reach the final destination (Kana) (كَانَ) your forefathers, blood relatives, elders (Aba’aukum) (آبَاؤُكُمْ) and your followers, children, those who are following in your footsteps (Abnakum) (وَأَبْنَاؤُكُمْ) and your supporters, friends and allies (Akhwanukum) (وَإِخْوَانُكُمْ) and your partners, spouses, people who are the  same type (Azwajukum) (وَأَزْوَاجُكُمْ) and your fellow beings, who belong to the same community, clan, country, fraternity (وَعَشِيرَتُكُمْ) and their wealth, resources, skills, time, effort, money (Amwalun) (وَأَمْوَالٌ) perform, enact and commit to it (Iq’taraftumuha) (اقْتَرَفْتُمُوهَا) and you entered into the trade and commercial transaction (Tijaratun) (وَتِجَارَةٌ) with your hearts being softened and humbled with respect (Ghashawna) (تَخْشَوْنَ) leading to decline, stagnation, recession and lack of progress and growth (Kasadaha) (كَسَادَهَا) and being at their Askan-  Sakoon, home, residence, both in physical as well as allegorical sense (Masakinu) (وَمَسَاكِنُ) you happy, content or satisfied (Razunaha) (تَرْضَوْنَهَا) is desirable, is liked and preferred more (Ahabba) (أَحَبَّ) upon then Allah and Allah’s messenger (Rasoolehi) (وَرَسُولِهِ) and the acts of striving against their own self, guarding and protecting against their own weaknesses and impulses of the bad Nafs- Nafs-e-Ammara (Jihadin) (وَجِهَادٍ) in Allah’s path (Sabeelehi) (سَبِيلِهِ). So, restrain, control yourself (Tarabas’u) (فَتَرَبَّصُوا) until (Hatta) (حَتَّىٰ) bless, give, bestow (Yatiya) (يَأْتِيَ) Allah with Allah’s command, act, fulfillment of Allah’s order (Amarihi) (بِأَمْرِهِ). And Allah not guide (Yahdi) (يَهْدِي) those who establish and strengthen (Qouma) (الْقَوْمَ) the ones who are defiantly disobedient, do kufur, conceal haqq, lie, are considered unreliable, non-compliant and who cross all the boundaries of Deen (Faasiqueen) (الْفَاسِقِينَ).’

 

In the previous Ayahs, Allah has given us, the Momineen the clear criteria of doing Haajero and Jahaadu as Momineen Haqqan and advised us to not take Ikhwana and Awliya from our Abaakum- forefathers who do Kufar with their Emaan, as well as given us a stern warning that if we do that then this Tawalla- disobeying, and disconnection from Allah’s system is the criteria to make anyone as among the Zwalimonn- that is those who commit acts of Zulm- height of injustices. This Ayah now addresses the Momineen as to how they should interact with such Zwalimoon, who have taken those from their Abaukum as their Ikhwana and Awliya who do Kufar with their Emaan. The divine instruction to the Momineen is to seek answers by asking them to draw parallels between what they have chosen versus what they should have chosen. The divine instruction to us as the Momineen, is by identifying the natural inclination for such Zwalimoons as human beings, to reflect from our conducts, speech and in our interactions with them that, Through your conducts and behaviors you aim to reach the final destination (Kana) of entering into a sort of trade and commercial transaction (Tijaratun) with your hearts being softened and humbled with their respect (Ghashawna) with people from your near and dear ones who could belong to any of the following categories

– your forefathers, blood relatives, elders (Aba’aukum)

– your followers, children, those who are following in your footsteps (Abnakum)

– your supporters, friends and allies (Akhwanukum)

– your partners, spouses, people who are the same type (Azwajukum)

– your fellow beings, who belong to the same community, clan, country, fraternity (A’sheerukum)

As human beings it might be natural for you to have enacted and committed (Iq’taraftumuha) their wealth, resources, skills, time, effort, money (Amwalun), but keep in mind that such trade is actually deeply embedding them and you in comfort zone, a stage of stagnation, decline, recession and lack of progress and growth (Kasadaha) and being in that comfort zone, i.e. at their Askan-  Sakoon, home, residence, both in physical as well as allegorical sense (Masakinu) might lead you to be happy, content or satisfied (Razunaha), but think deep, is this what you desire? Do you prefer this situation of stagnation and decline more than Allah and Allah’s messenger (Rasoolehi) and Jahadu- acts of striving against their own self, guarding and protecting against their own weaknesses and impulses of the bad Nafs- Nafs-e-Ammara in the Sabeel, Allah’s path? Once you have asked these thought-provoking questions to them, reflect and communicate the divine guidance to them to, ‘Restrain, control yourself (Tarabas’u) until Allah blesses, gives, and bestows (Yatiya) with Allah’s commandments, acts, orders, fulfillment of Allah’s system (Amarihi). The final phrase of the Ayah gives the definite and clear warning that Allah does not guide (Yahdi) those who establish and strengthen (Qouma) the Faasiqueen- the ones who are defiantly disobedient, do kufur, conceal haqq, lie, are considered unreliable, non-compliant and who cross all the boundaries of Deen (Faasiqueen).’

 

Ayah 9:25, ,”Indeed Nas’arakumu (نَصَرَكُمُ) you Allah in Mawat’ina (مَوَاطِنَ) Kasiratin (كَثِيرَةٍ). And Youma (وَيَوْمَ) Hunaynin (حُنَيْنٍ) when A’jabatktum (أَعْجَبَتْكُمْ) you Kas’ratukum (كَثْرَتُكُمْ) then to what you Tughni (تُغْنِ) upon you Shayyin (شَيْئًا) and Zaqat (وَضَاقَتْ) upon you the Arze (الْأَرْضُ) with what Rahubat (رَحُبَتْ) then Wala’etum (وَلَّيْتُمْ) Mudbirina (مُدْبِرِينَ).”

 

Indeed, gives you victory, acts as a catalyst to bring to fruition your efforts, supports and strengthens you (Nas’arakumu) (نَصَرَكُمُ) you Allah in all those people and aspects that you considered as part of your community, fraternity and belonginess (Mawat’ina) (مَوَاطِنَ) to many and to a great extent (Kasiratin) (كَثِيرَةٍ). And the well-known aspect of (Youma) (وَيَوْمَ) desire, yearning, longing (Hunaynin) (حُنَيْنٍ) is when you wonder and get surprised (A’jabatktum) (أَعْجَبَتْكُمْ) and your multitude blessings (Kas’ratukum) (كَثْرَتُكُمْ) then to what you spend generously and with abundance (Tughni) (تُغْنِ) upon yourself everything (Shayyin) (شَيْئًا) and limit, curtail, shrink (Zaqat) (وَضَاقَتْ) upon your community, foundation, tribe, others around you, the planet (the Arze) (الْأَرْضُ) with what was supposed to be limitless, vast and spacious (Rahubat) (رَحُبَتْ) then become leader, benchmark and inspiration (Wala’etum) (وَلَّيْتُمْ) for those who refuse to help when needed, who cheated and spend thriftily (Mudbirina) (مُدْبِرِينَ).

 

The previous Ayahs warns us against taking Ikhwana and Awliya from our Abaakum- forefathers who do Kufar with their Emaan, as well as gave us a sneak peek into a critical aspect of our human nature. We as humans always have our hearts softened and humbled in respect (Ghashawna) for our near and dear ones and especially our forefathers, blood relatives, elders (Aba’aukum), followers, children, those who are following in our footsteps (Abnakum), supporters, friends and allies (Akhwanukum), partners, spouses, people who are the same type (Azwajukum), fellow beings, who belong to the same community, clan, country, fraternity (A’sheerukum). It this Ghashawna that leads us to take them as our Awliya, and to commit their Amwaal, even if they do Kufar with their Emaan, but the divine warning to us like we enter into a sort of trade that embeds us deeper in our comfort zones which is the stage of stagnation, decline, recession and lack of progress and growth. This comfort zone might be taken as our Askan-  Sakoon, home, residence, both in physical as well as allegorical sense and might lead us to be happy, content or satisfied, but the bigger question remains “Is this what we truly desire? Do we really prefer this situation of stagnation and decline more than Allah and Allah’s messenger and acts of Jahadu, acts of overcoming the weaknesses of our human nature and remain steadfast in the Sabeel of Allah?

 

This Ayah now highlights another important aspect of our human nature by telling us that once Allah’s system gives you victory, acts as a catalyst to bring to fruition your efforts, supports and strengthens you (Nas’arakumu) you through your Mawat’ina-  all of your near and dear ones, i.e. those people and aspects that you considered as part of your community, fraternity and belonginess to many of the Momineen and to a great extent (Kasiratin). It is in this state of abundance, success and prosperity that Allah highlights another well-known aspect (Youma) of our desires and yearnings (Hunaynin) which is when you get surprised (A’jabatktum) with abundant prosperity and multitude blessings (Kas’ratukum), then the natural instinct of you is that you spend generously and with abundance (Tughni) upon yourselves for everything (Shayyin), whereas you limit, curtail, and shrink (Zaqat) upon your community, foundation, tribe, others around you, the planet (the Arze) with what was supposed to be limitless, vast and spacious (Rahubat) for everyone. This is how you become Waliy (Wala’etum) – leader, benchmark and inspiration for the Mudabbireen- those who refuse to help when needed, who cheat and spend thriftily on others.

 

Ayah 9:26, “Then Anzala (أَنْزَلَ) Allah Sakinatahu (سَكِينَتَهُ) A’ala (عَلَىٰ) Rasoolehi (رَسُولِهِ) and A’ala (وَعَلَى) the Momineena (الْمُؤْمِنِينَ) and Anzala (وَأَنْزَلَ) Junudan (جُنُودًا) to not you Taruha (تَرَوْهَا) and A’zaba (وَعَذَّبَ) those who Kufr (كَفَرُوا). And that Jaza’a (جَزَاءُ) of the Kaafireen (الْكَافِرِينَ).”

Ayah 9:27, “Then Yatouba (يَتُوبُ) Allah from after that A’ala (عَلَىٰ) who Yashaau (يَشَاءُ). And Allah Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).”

 

Then sourced and blessed (Anzala) (أَنْزَلَ) Allah gives you Askan-  Sakoon, home, residence, both in physical as well as allegorical sense (Sakinatahu) (سَكِينَتَهُ) up to its epitome (A’ala) (عَلَىٰ) on Allah’s Messenger (Rasoolehi) (رَسُولِهِ) and up to its epitome (A’ala) (وَعَلَى) on those who Amanu- who use intellect to seek knowledge and remain in a state of peace and utter conviction with Allah- Momineena (الْمُؤْمِنِينَ) and sourced and blessed (Anzala) (وَأَنْزَلَ) forces, resources, people, staff and armies (Junudan) (جُنُودًا) to not you observe and pay attention (Taruha) (تَرَوْهَا) and gives punishment as consequences of their own actions causing sufferings for (A’zaba) (وَعَذَّبَ) those who commits acts of Kufr- the acts of concealing and hiding Allah’s Ayaat, by not using intellect, not seeking knowledge and remaining in a blind following state, and by being proud, arrogant and self – righteous (Kufar)  (كَفَرُوا). And that is the perfect recompense and payback (Jaza’a) (جَزَاءُ) of those who commits act of Kufar- the acts of concealing and hiding Allah’s Ayaat, by not using intellect, not seeking knowledge and remaining in a blind following state, and by being proud, arrogant and self – righteous (Kaafireen) (الْكَافِرِينَ).

Then make a u-turn by committing acts of Is’lah and reform, making amendments and sticking to the path of Allah by turning towards (Yatouba) (يَتُوبُ) Allah from after that up to their maximum (A’ala) (عَلَىٰ) whoever aligns themselves with the system of Allah, by abiding with Allah’s laws (Yashaau) (يَشَاءُ). And Allah protects and shields from the impact of wrong acts and previously committed bad acts (Ghafoorun) (غَفُورٌ) and the source of all Rahmat and blessings for all those who have done Touba and now are persistently steadfast on the path of Allah (Raheem) (رَحِيمٌ).

 

Previous Ayahs give us important aspects and inclination of our human nature, that we tend to find sakoon, tranquility and askan, our home in the comfort of our forefather’s traditions and customs even if they are full of Kufar and we tend to become leaders for Mudabbirren, by spending graciously on ourselves but limiting the blessings for those around us. This ayah now gives us the divine wisdom that Allah’s system is the source of all blessings (Anzala) including the Sakinat- since Allah gives you Askan- Sakoon, home, residence, both in physical as well as allegorical sense. And this is bestowed up to its epitome (A’ala) on Allah’s Messenger (Rasoolehi) as well as on the Momineen- those who Amanu- who use intellect to seek knowledge and remain in a state of peace and utter conviction with Allah- Momineena. Allah’s system is also the source of all blessings including all the forces, resources, people, staff and armies (Junudan). Thereafter Allah asks the direct question to the addressee of the Quran, ‘Do you not observe and pay attention to all this (Taruha)? Allah’s system is also the source of the Azaab- gives punishment as consequences of their own actions causing sufferings for those who do Kufar- those who commits acts of Kufr- the acts of concealing and hiding Allah’s Ayaat, by not using intellect, not seeking knowledge and remaining in a blind following state, and by being proud, arrogant and self – righteous. This Azaab is the Jaza- the perfect recompense and payback for the Kafireen- those who commits act of Kufar- the acts of concealing and hiding Allah’s Ayaat, by not using intellect, not seeking knowledge and remaining in a blind following state, and by being proud, arrogant and self – righteous.

 

Therefore the divine instructions is to do Touba, thus whoever Yatouba- make a u-turn by committing acts of Is’lah and reform, making amendments and sticking to the path of Allah by turning towards Allah’s system up to their maximum capacity and efforts (A’ala), from after they have Yashau- aligned themselves with the system of Allah, by abiding with Allah’s laws, then And Allah is Ghafoor- protects and shields from the impact of wrong acts and previously committed bad acts as well as Raheem- the source of all Rahmat and blessings for all those who have done Touba and now are persistently steadfast on the path of Allah (Raheem) (رَحِيمٌ).

 

B.   LESSONS AS PER THESE AYAHS:

These Ayahs of Surah At-Taubah needs to be understood keeping in consideration the context, as follows

 

CONTEXT: These Ayahs connect to the earlier Ayahs of Surah At-Toubah (9:1-19) and the ending Ayahs of Surah Al-Anfal (8:70–75), emphasizing the importance of Hajaru and Jahaadu in defining the Momineen Haqqan, and in staying steadfast on Allah’s path by waging war against the system of Shirk and Mushrikeen. These earlier Ayahs highlight how systems of Shirk and Kufar have infiltrated the Masaajid of Allah through hollow rituals and surface-level religiosity. The Mushrikeen are architects of systems that replace divine wisdom in Allah’s Masaajid with Kufar, Shirk, arrogance, and blind obedience, while Momineen are tasked with fighting these systems and carrying out Jahaad and reform. After offering the Mushrikeen a path of Touba and reform by inviting them to spend time maturing in the Masaajid of Allah through acts of Amanu, using intellect, seeking knowledge, and reaching deep conviction in Allah, Allah’s Rasool, and Akhira- the concept of perfect accountability, the Quran poses a critical question. It challenges the assumption that tending to rituals of Hajj or Umra or performing any rituals in Masjid Al Haram under systems of Shirk and Kufar can be equated with Amanu and Jahaad. The earlier Ayahs make it clear that such rituals, when done under these systems, are not pillars of Deen, hold no nearness to Allah, and are instead acts of Zulm that legitimize man-made systems and rituals in opposition to Allah’s laws. Allah does not guide the Zwalimeen since the Mushrikeen are not merely individuals with misguided beliefs but active builders of a system that replaces truth with arrogance and blind obedience, driven by Qaloob filled with anger, jealousy, and animosity. Only those who embody Amanu and Jahaad are on the path of Hidayah since Allah’s system is the source of Nas’ar and Shifa for the Momieen as well as Azaab to the Mushrikeen in the form of consequences of their own actions.

 

Thus, these Ayahs give us the divine guidance as follows that we can apply in our daily lives:

 

• RESTRESSING HAAJARU AND JAHADU AS ESSENTIAL DUTIES OF THE MOMINEEN: These Ayahs restress that the true Momineen Haqqan are those who have done Haajaru, migrated away from their previous way of life, worldview, and code of conduct towards alignment with Allah’s Deen and system and those who do Jahaadu, strive with their entire being against their inner weaknesses, Nafs-e-Ammara, and negative influences, remaining steadfast in the path of Allah. They devote all their Amwaal and Anfusehim, their resources, time, skills, efforts and whole selves, in this journey. For such Momineen, Allah promises Darajatin Azeem, a great and meaningful recompense near Allah, signifying perfect accountability and recognition. These Ayahs further give them Bashaarat, glad tidings, of Rahmat from their Rabb, encompassing nourishment, growth, shield, care, Rizwan, contentment, and Jannat, a state of unlimited bliss, prosperity, unity, and Naeem, where the are blessed with all Na’imat and they serve as benchmarks of success and as inspiration for others. This Jannat is described as Muqueem, firmly established, as a result of their deeds and is where they will remain as Khalideen, eternally, Abadan. The Ayahs reaffirms that this Ajar-e-Azeem is significant near Allah. In essence, these Ayahs not only define the essential duties of Haajaru and Jahaadu as the foundation of being Momineen Haqqan, but also outline the great and eternal recompense and elevated status promised by Allah for those who remain firm in fulfilling these duties.

 

• DIVINE INSTRUCTIONS & WARNING AGAINST TAKING ABAUKUM AS AWILYA: These Ayahs deliver a firm divine instruction and clear wisdom that we must never seize or take our Abaakum, our forefathers, elders, and older blood relatives, as our Ikhwana or Awliya, our allies, supporters, inspirations, or leaders, if they prefer and desire Kufar to its maximum, by concealing Allah’s Ayaat, rejecting knowledge, avoiding the use of intellect, and remaining in blind following, arrogance, and self-righteousness. If they have done Kufar with their Emaan, hiding or denying their covenant with Allah, then they are not to be taken as our Awliya. The Ayahs go on to give a severe warning: taking such people as allies and inspirations amounts to Tawalla, a disconnection, turning away, and deviation from Allah’s system. Whoever does so is described as Zwalimonn, those who commit Zulm, the height of injustice. These Ayahs clearly define that aligning with people, even close blood relatives, forefathers and elders, who have chosen Kufar over Emaan is not just disobedience but a disconnection from the divine path, placing such individuals among the Zwalimonn by criteria of divine justice.

 

• DIVINE WISDOM- OUR NATURAL INCLINATION TO HAVE MASAKIN AND RIZWAAN IN OUR NEAR & DEAR ONES– These Ayahs offer a deep divine insight into a critical aspect of our human nature and issue a clear instruction to the Momineen regarding how to interact with the Zwalimoon who have taken their Abaakum as Awliya, even though they do Kufar with their Emaan. Allah asks the Momineen to reflect and engage them by drawing comparisons between what they have chosen and what they should have chosen. The Ayahs recognize that as human beings, we naturally feel Ghashawna, softness and humility in our hearts, for our near and dear ones, including our Abaakum (forefathers, elders, seniors of our family/relatives), Abnaukum (children and followers), Akhwanukum (friends and allies), Azwajukum (spouses, partners and similar types), and A’sheerukum (community and kin). Out of this Ghashawna, we commit their Amwaal, their time, wealth, and resources, and take them as Awliya, even if they are in Kufar. But such emotional trade is a Tijaratun– trade that leads to Kasadaha, a comfort zone of stagnation, decline, and lack of growth. This Masakinu, residence, both physical and allegorical, may bring Rizwaan, feelings of satisfaction and contentment, but the divine challenge remains: do we truly prefer this stagnant comfort over Allah, Allah’s Rasool, and Jahadu, striving in the Sabeel of Allah against our Nafs-e-Ammara? The Ayahs instruct us to restrain ourselves (Tarabas’u) until Allah’s Amar arrives and warn that those who support and strengthen such Faasiqueen, those who conceal Haqq, disobey defiantly, and cross boundaries of Deen, are not guided by Allah. In essence, the Ayahs caution us not to let emotional ties lead us to uphold and align with systems of Kufar and Shirk. Instead, we are reminded to prioritize Allah’s path over any comfort, relationship, or emotional attachment that distances us from Haqq.

 

• ANOTHER IMPORTANT ASPECT OF OUR HUMAN NATURE- YOUMA HUNAYN: These Ayahs bring to light another important dimension of our human nature through the lens of Youma Hunayn– the well-known and without any doubt aspects of our desires, longings and cravings, showing how, once Allah’s system brings Nas’ar, support and victory, to fruition by strengthening you through your Mawat’ina, all those near and dear to you whom you regard as your community, tribe, and shared identity, especially to the majority among the Momineen, both in great numbers and to a great extent (Kasiratin), there emerges a well-known tendency in human behavior. In this state of success, prosperity, and abundant blessings (Kas’ratukum), you become surprised (A’jabatktum) and tend to spend generously and abundantly (Tughni) upon yourselves for everything, yet at the same time, your actions begin to shrink, curtail, and limit (Zaqat) the distribution of these same blessings to others, your wider community, your collective foundations, and the planet earth (Arze). This is how you limit what was meant to be Rahubat, vast, spacious, and nurturing for everyone. This disparity leads you to become Waliy, a benchmark and leader, not for anyone but for the Mudabbireen, those who spend with stinginess, cheat, and refuse support when it’s needed most. In essence, these Ayahs highlight how, even after receiving Nas’ar from Allah’s system, human nature inclines towards comfort in one’s own prosperity, hoarding for oneself while restricting the flow of blessings to the rest of creation. In doing so, we find our Askan, our sense of home and peace, not in divine justice and equity but in inherited customs and traditions of Kufar. Thus, we become inspirations not for those on Allah’s path, but for those who perpetuate decline by holding back when they should be the source of support and growth.

 

• ALLAH AS THE SOURCE OF ALL SAKINAT FOR MOMINEEN & AZAAB FOR THE KAAFIREEN- BUT TOUBA RETURNS THEM TO ALLAH AS GHAFOOR O RAHEEM: These Ayahs convey the divine wisdom that Allah’s system is the source of all Sakinat, true peace, contentment, and stability, both physically and allegorically, as Allah bestows Askan upon Allah’s Rasool and upon the Momineen, those who use intellect, seek knowledge, and stay in utter conviction with Allah. All blessings are Anzalna, sourced from Allah, including Sakinat and the full range of forces, people, support, and resources (Junudan), come solely from Allah’s system. Allah reminds us to reflect, by asking a thought-provoking question, ‘Do you not observe all this? (Taruha)’. At the same time, the Ayahs clarify that Allah’s system also brings Azaab, consequences and sufferings, for those who do Since they are the ones who conceal or reject Allah’s Ayaat by refusing to use their intellect, by following blindly, or by acting in arrogance and self-righteousness, these sufferings and punishment- Azaab is their Jaza, the perfect payback for their actions. But Allah also opens the door for redemption, urging Touba, a committed U-turn through Is’lah and reform by aligning fully (A’ala) with Allah’s laws. For such people who reform after consciously choosing to follow Allah’s system (Yashau), Allah is then Ghafoor o Raheem, shielding them from the consequences of their past, as well as the source of continuous nourishment, care, and blessings for those now steadfast in Allah’s path.

 

• CONCLUSION: These Ayahs restress that Momineen Haqqan are those who have made a complete migration (Haajaru) from their prior code of life towards Allah’s system, and strive (Jahaadu) with all their resources, time, and energy in the path of Allah. In return, they are promised Darajatin Azeem and Bashaarat of Rahmat, Rizwan, and Jannat, as an eternal and firm state of peace, growth, and unity. But alongside this promise comes a divine warning against aligning with Abaaukum, forefathers and elders who persist in Kufar, even if emotional bonds and human nature compel us to feel softness, respect and loyalty towards them. Taking them as Awliya leads to Tawalla, a disconnection from Allah’s path, and defines one as Zwalimonn. These Ayahs give deep insight into our natural desire for Masakin and Rizwaan in our loved ones, cautioning us that choosing emotional comfort over divine alignment becomes a Tijaratun– trade leading to (Kasadaha) stagnation and decline. Allah challenges us to reflect whether we truly prefer familial comfort or Allah’s Rasool and the path of Jahadu. Further, the Ayahs explore another deeply human tendency through the lens of Youma Hunayn, exposing how success and abundance can lead to selfish spending on oneself while withholding generosity from the wider community and planet. This behavior sets one up as a Waliy, role model, for Mudabbireen, those who act stingily and resist helping others. The Ayahs conclude by reinforcing that Allah’s system is the sole source of Sakinat for the Momineen and Azaab for the Kaafireen, whose suffering is a direct payback, Jaza, for their rejection of divine laws. Yet even for them, Allah offers redemption through Touba and Is’lah, and for those who turn back to Allah’s system, Allah remains Ghafoor and Raheem, the source of protection from past wrongs and of constant care, growth, and blessings.

 

Footnotes:

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