Surah At-Taubah – Ayah No. 1-5

A.   TRANSLATION

 

١  بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ

[Quran 9:1] Baraatun (بَرَاءَةٌ) from Allah and Allah’s Rasool (وَرَسُولِهِ) to those who A’hadttum (عَاهَدْتُمْ) you from the Muskrikeen (الْمُشْرِكِينَ).

 

٢  فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۙ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ

[Quran 9:2] Then, Sihu (فَسِيحُوا) in the Arze (الْأَرْضِ) Arba’ata (أَرْبَعَةَ) Ashurin (أَشْهُرٍ) and A’lamu (وَاعْلَمُوا) upon you Gharu (غَيْرُ) Mu’jezee (مُعْجِزِي) Allah. And indeed, Allah Mukhzi (مُخْزِي) the Kaafireen (الْكَافِرِينَ).

 

٣  وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ ۖ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ

[Quran 9:3] And Azanun (وَأَذَانٌ) from Allah and Allah’s Rasool (وَرَسُولِهِ) to the Nase (النَّاسِ) Youma (يَوْمَ) the Hajj (الْحَجِّ) the Akbari (الْأَكْبَرِ) that Allah Bareyun (بَرِيءٌ) from the Mushrikeen (الْمُشْرِكِينَ) and Allah’s Rasool (وَرَسُولُهُ). So, if Tubtum (تُبْتُمْ) you then it is Khair (خَيْرٌ) for you. But if you Tawala’etum (تَوَلَّيْتُمْ) then A’lamu (فَاعْلَمُوا) that you Gharu (غَيْرُ) Mu’jezi (مُعْجِزِي) Allah. And Bashari (وَبَشِّرِ) those who Kufr (كَفَرُوا) with Azaab (بِعَذَابٍ) Alimin (أَلِيمٍ).

 

٤  إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ

[Quran 9:4] Except those who A’hadttum (عَاهَدْتُمْ) you from the Mushrikeen (الْمُشْرِكِينَ) then not they Nuqs’ukum (يَنْقُصُوكُمْ) you Shayyin (شَيْئًا) and not they Zahiru (يُظَاهِرُوا) upon you Ahadan (أَحَدًا). Then, Atimmu (فَأَتِمُّوا) upon them their A’hdahum (عَهْدَهُمْ) to their Muddatihim (مُدَّتِهِمْ). Indeed, Allah Yuhibbu (يُحِبُّ) the Muttaqeen (الْمُتَّقِينَ).

 

٥  فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

[Quran 9:5] Then when Ansalakha (انْسَلَخَ) the Ashhuru (الْأَشْهُرُ) the Hurumu (الْحُرُمُ) so Aqtulu (فَاقْتُلُوا) the Mushrikeen (الْمُشْرِكِينَ) Ha’es’u (حَيْثُ) and Wajadtamuhum (وَجَدْتُمُوهُمْ) them and Khuzuhum (وَخُذُوهُمْ) them and Ahs’uruhum (وَاحْصُرُوهُمْ) them and Uqu’du (وَاقْعُدُوا) for them Kulla (كُلَّ) Mars’adin (مَرْصَدٍ). But if Taabu (تَابُوا) and Aqaamu (وَأَقَامُوا) the Salat (الصَّلَاةَ) and Atawu (وَآتَوُا) the Zakat (الزَّكَاةَ), then Khallu (فَخَلُّوا) their Sabeel (سَبِيلَهُمْ). Indeed, Allah Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).

 

B.   THE CONCEPT:

THE CONTEXT

The earlier ayahs i.e. the last ayahs of Surah Al-Anfaal taught us that being a true Momin is about clear action, transformation, and support of others in line with Allah’s system. Only those who migrate from harmful ways, strive in Allah’s path, protect and uplift others, and live by the truth can be called Momineen Haqqan, true and rightful Momineen. Allah promises them protection from past wrongs and Rizq Kareem, generous support in all areas of growth. Meanwhile, support must stay within the bounds of the Deen and respect existing Meesaqs. Failure to act on these values risks spreading Fitna and Fasaad. But for those who live this path, their roles become like that of the Arhaam, sources of safety and strength for others, and their place within Allah’s system is assured.

 

CONCEPT OF THESE AYAHS

 

Ayah 9:1, “Baraatun (بَرَاءَةٌ) from Allah and Allah’s Rasool (وَرَسُولِهِ) to those who A’hadttum (عَاهَدْتُمْ) you from the Muskrikeen (الْمُشْرِكِينَ).”

 

Disowned & disassociated (بَرَاءَةٌ) from Allah and Allah’s Rasool (وَرَسُولِهِ) to those who enter into contract with (عَاهَدْتُمْ) you from those who do Shirk, who take as authority, lawmaker and judge in matters of Deen, other beings in addition to Allah (الْمُشْرِكِينَ).

 

The last ayahs of Surah Al-Anfaal clarified what it means to be a true Momin, someone who acts with truth, leaves harmful ways, supports others, and stays committed to Allah’s system. The earlier guidance reminded us that we must always honor our Meesaqs (binding agreements), but only within the framework of Deen. We are allowed to help and support others, but only when it does not go against Allah’s laws or violate existing covenants. Now, Surah At-Tawbah begins by making one thing very clear: Allah and Allah’s Rasool are not connected to any agreement you have made with the Mushrikeen. The word used is Bara’atun, meaning full disassociation, withdrawal, or disowning. This means there is now a complete disconnect between Allah’s system and any kind of ongoing contract or allegiance made with the Mushrikeen. But who are the Mushrikeen? These are not people who worship idols. Mushrik is anyone who, in matters of Deen, gives authority, importance, or power to someone other than Allah. That includes following man-made laws, systems, or decisions in Deen instead of following Allah’s laws as clearly defined in the Quran. Shirk happens when people choose human ideas or group ideologies over divine guidance. When someone follows a leader, scholar, or sect instead of the Quran, and treats their words as laws in Deen, that becomes a form of Shirk. It’s not just about beliefs, it’s about actions and whom you choose to obey as your source of laws in matters of Deen.

 

So, this ayah acts as a turning point. It tells us that if someone has made a contract with the Mushrikeen, those who assign authority in Deen to someone other than Allah, that contract is not connected to Allah’s system and Allah’s Rasool. This is not a personal rejection; it is a principle of divine justice. Allah and Allah’s Rasool cannot stay connected to any alliance, agreement, or arrangement that supports or validates systems of Shirk. This ayah is about clarity of boundaries. As Momineen, we cannot stay aligned with systems or people who do Shirk, who reject Allah’s exclusive role as the judge, lawgiver, and source of guidance in Deen.

 

Ayah 9:2, “Then, Sihu (فَسِيحُوا) in the Arze (الْأَرْضِ) Arba’ata (أَرْبَعَةَ) Ashurin (أَشْهُرٍ) and A’lamu (وَاعْلَمُوا) upon you Gharu (غَيْرُ) Mu’jezee (مُعْجِزِي) Allah. And indeed, Allah Mukhzi (مُخْزِي) the Kaafireen (الْكَافِرِينَ).”

 

Then, travel, discover, and explore (فَسِيحُوا) in the communities, nations, countries, the planet earth (الْأَرْضِ) such aspects, stage and situations which are most permanent in nature in terms of the last stage, the end result after going through intense transformation and learnings (أَرْبَعَةَ) of all stages, processes, phases and periods (أَشْهُرٍ) and be aware, get the knowledge (وَاعْلَمُوا) upon you you without, exclusion of, opposition of (غَيْرُ) any inability, of (مُعْجِزِي) Allah. And indeed, Allah condemns, results in public humiliation and disgrace (مُخْزِي) those who hide and conceal their intellect due to blind following and reject Allah’s Ayaat to remain proud and arrogant (الْكَافِرِينَ).

 

After making it clear in Ayah 9:1 that Allah and Allah’s Rasool are completely disconnected from any contract made with those who do Shirk, people who take others as judges and lawmakers in matters of Deen, this next ayah gives important instructions to the addressee of the Quran.  The divine guidance begins by telling them to travel, observe, and explore (Sihu) in the Arz, which includes their surroundings, communities, nations, and the entire planet. This command is not just about physical travel but also about opening their minds, reflecting deeply, exploring, probing and learning through experiences.

 

The ayah then talks about reaching the stage called Arba’a Ash’hur, which refers to the final and most solid stage in any process. This represent reaching the final phase/ a key period of learning, growth, transformation, and realization, the stages one must go through before reaching a clear understanding, about themselves, others, and the system of Allah. Once they reach this depth of understanding, the instruction is to A’lamu, i.e. to become fully aware that Allah’s system has no weakness, no delay, no inability whatsoever. Nothing can stop it. There is no gap, no failure, and no limitation in Allah’s system. It always brings about the natural and just outcomes, based on people’s choices and actions.

 

Then comes a strong and clear reminder: those who do Kufar, who reject Allah’s system and remain in the state of blind following, arrogance and pride, will always end up in disgrace and humiliation (Mukhzi). These are people who ignore their own ability to think, follow others blindly, and deny the guidance of Allah while staying arrogant and proud. No matter how powerful or popular they seem in the short term, Allah’s system always brings about their exposure and downfall. That is because rejection of divine guidance always leads to failure, mentally, socially, and spiritually.  So, the ayah is urging the addressees to take time, reflect deeply, and move through all the stages of understanding and learning, reaching the final stage to realize that Allah’s system is perfect, fully capable, and never fails. And they will also see that those who do kufar, reject truth, follow blindly, or act arrogantly will be exposed and disgraced in due time.

 

Ayah 9:3, “And Azanun (وَأَذَانٌ) from Allah and Allah’s Rasool (وَرَسُولِهِ) to the Nase (النَّاسِ) Youma (يَوْمَ) the Hajj (الْحَجِّ) the Akbari (الْأَكْبَرِ) that Allah Bareyun (بَرِيءٌ) from the Mushrikeen (الْمُشْرِكِينَ) and Allah’s Rasool (وَرَسُولُهُ). So, if Tubtum (تُبْتُمْ) you then it is Khair (خَيْرٌ) for you. But if you Tawala’etum (تَوَلَّيْتُمْ) then A’lamu (فَاعْلَمُوا) that you Gharu (غَيْرُ) Mu’jezi (مُعْجِزِي) Allah. And Bashari (وَبَشِّرِ) those who Kufr (كَفَرُوا) with Azaab (بِعَذَابٍ) Alimin (أَلِيمٍ).”

 

And announce & proclaim (وَأَذَانٌ) from Allah and Allah’s Rasool (وَرَسُولِهِ) to the humanity (النَّاسِ) the well-known, confirmed aspects on which there can’t be any doubt about (يَوْمَ) the firm commitment and process of enquiring, probing, investigating, and gathering evidence in order to understand Allah’s Message & Hidayah (الْحَجِّ) in the most magnified manner, to a great extent (الْأَكْبَرِ) that Allah’s system is devoid of any responsibility (بَرِيءٌ) from those who do Shirk, who take as authority, lawmaker and judge in matters of Deen, other beings in addition to Allah (الْمُشْرِكِينَ) as well as towards Allah’s Rasool (وَرَسُولُهُ). So, if you make a U-turn by committing acts of Is’lah and reform towards the system of Allah (تُبْتُمْ) then it is best, better, source of all blessings (خَيْرٌ) for you. But if you turn away from, disobey, disconnect or repel away from (تَوَلَّيْتُمْ) then be aware, know (فَاعْلَمُوا) that you are without, excluded, don’t have (غَيْرُ) any inability of (مُعْجِزِي) Allah. And give news that is of extreme in nature to (وَبَشِّرِ) those who hide and conceal their intellect due to blind following and reject Allah’s Ayaat to remain proud and arrogant (كَفَرُوا) with suffering, punishment (بِعَذَابٍ) that is extreme painful, tormented, agonizing, and excruciating (أَلِيمٍ).

 

Following the earlier ayahs where Allah and His Rasool clearly disconnected from any contract with those who do Shirk (who take others as lawmakers and judges in matters of Deen), this ayah now brings an open and public declaration. It is a formal announcement from both Allah and Allah’s Rasool, made for all of humanity, not just a specific group. This is not a hidden message or secret. It is a message that is to be heard and understood by everyone clearly and loudly. The announcement is for communicating the well-known aspects, on which there cannot be any doubt to the whole of humanity is regarding the Al-Hajj Al-Akbar. But here, Hajj is not an annual pilgrimage as is normally misinterpreted. It means a firm commitment and process of deep questioning, investigation, seeking arguments, and collecting evidence to fully understand Allah’s message. This is about using our minds, seeking truth, and finding clarity in the most serious and magnified way. It is called the “Akbar”, the greatest, the magnified, because this process holds the most weight in helping us distinguish the truth from falsehood, especially when it comes to who is aligned with Allah’s system and who is not.

 

The divine message from this Ayah is very direct: Allah’s system is not responsible, not for those who do Shirk, nor for the Rasool. The idea here is that you, as the addressee of the Quran, need to do your own investigation, your own Hajj Al Akbar. If after all this exploration, reflection, and evidence-seeking you realize that your ways were wrong, and you turn back to Allah with reform, correction, and commitment to the truth (Tubu), then this is Khair, it is the best thing for you. It will bring goodness, blessings, and the right direction for your life. But if instead, you turn away from the message, walk away from truth, or continue to follow others blindly without questioning or thinking, then be fully aware: Allah is not weak, nor limited in any way. You cannot escape or defeat Allah’s system. There is no way to stand against it. The system of Allah is perfect and complete, and your turning away does not harm it in any way, since for those who choose Kufr, those who hide their ability to think, who reject truth, follow blindly, and act with pride and arrogance, this ayah ends with a powerful warning: give them the news of a punishment that is not just ordinary. It is Azaab Alim, a pain and suffering that is intense, agonizing, and deep. This is the natural outcome for those who continue in Kufr despite all the signs, messages, and opportunities for change

 

Ayah 9:4, “Except those who A’hadttum (عَاهَدْتُمْ) you from the Mushrikeen (الْمُشْرِكِينَ) then not they Nuqs’ukum (يَنْقُصُوكُمْ) you Shayyin (شَيْئًا) and not they Zahiru (يُظَاهِرُوا) upon you Ahadan (أَحَدًا). Then, Atimmu (فَأَتِمُّوا) upon them their A’hdahum (عَهْدَهُمْ) to their Muddatihim (مُدَّتِهِمْ). Indeed, Allah Yuhibbu (يُحِبُّ) the Muttaqeen (الْمُتَّقِينَ).”

 

Except those who you enter into covenant, contract with (عَاهَدْتُمْ) from those who do Shirk, who take as authority, lawmaker and judge in matters of Deen, other beings in addition to Allah (الْمُشْرِكِينَ) then not they cause deficiency, loss, inadequacy, absence, shortage or scarcity for (يَنْقُصُوكُمْ) you in anything, any shape or form at all (شَيْئًا) and not they presented to you, make obvious (يُظَاهِرُوا) upon you any one of them much beyond the average, peerless, singular, matchless or unrivalled (أَحَدًا). Then, bring to completion/ conclusion, finish it, be through with, to discharge your duties in accordance with it and to fulfill it (فَأَتِمُّوا) upon them their contracts and covenants (عَهْدَهُمْ) to their term, or tenure (مُدَّتِهِمْ). Indeed, Allah’s system is aligned with, strengthens and supports those (يُحِبُّ) who observe Taqwa, by following the laws cautiously protecting their covenants (الْمُتَّقِينَ).

 

After clearly declaring in earlier ayahs that Allah and Allah’s Rasool are disconnected from any contracts with those who do Shirk, this Ayah brings an important exception. It explains how to deal with those from among the Mushrikeen with whom you already have a contract or covenant in place. These specific people, even though they do Shirk, have not caused you any harm or loss in any way. They have not created any shortage, unfairness, or trouble in the contract. Nor have they broken trust by supporting others against you or acting outside the limits of the agreement. In fact, they have stayed within the boundaries of the Meesaq (the binding agreement), honoring it without any deception or betrayal. Because of this, the divine instruction is very clear: you must fulfill your side of the contract as well. Complete it fully, and respect its terms and time period. Finish it with fairness, honesty, and dignity. It is not just about the agreement itself, it’s about upholding your own integrity and alignment with the divine values, no matter who the agreement is with.

 

And finally, the Ayah confirms that Allah’s system always aligns with, strengthens, and supports those who observe Taqwa, that is, those who follow the laws with care, caution, and commitment. These are the people who stay mindful of their responsibilities, protect their promises, and uphold justice with integrity. Observing Taqwa means being deeply conscious of the trust placed in us, especially when dealing with agreements and covenants. Even when interacting with those who do Shirk, and those outside of the divine system, those who live by Taqwa uphold fairness and truth without compromise. It is through such cautious alignment that individuals remain fully connected to Allah’s system

 

Ayah 9:5, “Then when Ansalakha (انْسَلَخَ) the Ashhuru (الْأَشْهُرُ) the Hurumu (الْحُرُمُ) so Aqtulu (فَاقْتُلُوا) the Mushrikeen (الْمُشْرِكِينَ) Ha’es’u (حَيْثُ) and Wajadtamuhum (وَجَدْتُمُوهُمْ) them and Khuzuhum (وَخُذُوهُمْ) them and Ahs’uruhum (وَاحْصُرُوهُمْ) them and Uqu’du (وَاقْعُدُوا) for them Kulla (كُلَّ) Mars’adin (مَرْصَدٍ). But if Taabu (تَابُوا) and Aqaamu (وَأَقَامُوا) the Salat (الصَّلَاةَ) and Atawu (وَآتَوُا) the Zakat (الزَّكَاةَ), then Khallu (فَخَلُّوا) their Sabeel (سَبِيلَهُمْ). Indeed, Allah Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).”

 

Then when terminated, come to an end (انْسَلَخَ) the period (الْأَشْهُرُ) wherein the laws have to be followed in strict manner (الْحُرُمُ) so fight and oppose (فَاقْتُلُوا) those who do Shirk, who take as authority, lawmaker and judge in matters of Deen, other beings in addition to Allah (الْمُشْرِكِينَ) with whatever capacity you have (حَيْثُ) and replace and switch their situations of doing Shirk (وَجَدْتُمُوهُمْ) by them and seize and grab hold strongly (وَخُذُوهُمْ) them and surround them from all sides (وَاحْصُرُوهُمْ) and make the ground rules and regulations (وَاقْعُدُوا) for them in every aspects, in all manners (كُلَّ) by allocating, appropriating, dedicating and setting aside for them all support and resources (مَرْصَدٍ). But if they make a U-turn, and revert back to the system of Allah by doing acts of reform (تَابُوا) and establish, contribute and strengthen (وَأَقَامُوا) the social care system connecting permanently the humanity with each other and to the basic foundation of Deen (الصَّلَاةَ) and commit, spend, dedicate (وَآتَوُا) those aspects of their wealth, time and resources to nourish and cleanse their Nafs and to contribute to the S’alat (الزَّكَاةَ), then exit, leave them to (فَخَلُّوا) their paths (سَبِيلَهُمْ). Indeed, Allah provides protection and shield to the earlier committed sins and impacts of wrong-doings (غَفُورٌ) the source of all Rahmat & blessings for those who are working on the path of Allah (رَحِيمٌ).

 

After explaining in the previous Ayah (9:4) that if the Mushrikeen, those who take other sources besides Allah as authority and lawmaker in matters of Deen, stick to their contract without breaking it or acting against you, then you must also fulfill your end of the agreement until the end of its set duration. This Ayah now shifts to what happens once such a contract ends. The divine instruction begins by saying: once the agreed period is completed, the time during which strict observance of laws was required (Ashhurul Hurum), and no further covenant remains in place, then you are no longer bound by those agreements. At that point, you are instructed to actively resist and oppose the system of Shirk. This opposition is not an act of violence or revenge, but a responsibility to push back against Shirk, i.e. all such systems, laws, aspects, people etc. that promote authority in Deen other than Allah.

 

You are told to stand against the Mushrikeen using whatever means and capacity you have, wherever you encounter their influence. The goal is not physical harm, but to transform their systems and behaviors from Shirk to alignment with Aman, peace, intellect, and alignment with divine laws. This includes seizing control of those harmful systems (Khuzuhum), surrounding them (Ahsuruhum), and establishing boundaries, principles, and structures (Uq’udu) that prevent the spread of Shirk. It means allocating, appropriating, dedicating and setting aside for them all support and resources (Mars’ad) in all areas of life to block, hinder and stop Shirk.

 

However, if the same people make a U-turn (Taabu), that is, if they return to the path of Allah by sincerely reforming and making amends, if they also establish and contribute to the Salat, that is, the system of collective care, justice, and unity among people, and if they give from their resources (Zakat) to cleanse their inner selves and nourish and support the community, then the instruction is not to harm them but to welcome their change as then they must be left alone, free to live and walk their path. There should be no further opposition, as they are no longer part of the system of Shirk.

 

The Ayah ends by reminding us of two key attributes of Allah’s system: Ghafoor, that it provides a protective cover from the impacts of past mistakes and wrongdoings, and Raheem, that it is a source of constant care, mercy, and blessings for those who return to the path of truth.

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Touba give us the following lessons that we can implement in our daily lives

 

• DISCONNECTION FROM THE CONTRACTS WITH THE MUSHRIKEEN: The beginning of Surah Touba tells us that Allah and the Rasool are not connected to any contract made with those who do Shirk- taking other people, laws, or systems as the authority in matters of Deen instead of Allah. Since as per Quran, only Allah is the Hikm, the lawmaker and judge in matters of Deen. Therefore, Allah’s system, Allah and Allah’s Rasool, cannot be tied to contracts with those who do such acts.

 

• NO DISABILITY AS PER ALLAH’S SYSTEM & THE PERFECT ACCOUNTABILITY FOR KAFIREEN: The divine guidance is for us to explore the world, our communities, and everything around us to better understand how Allah’s system works. Once we reach a deep understanding, after going through many stages, transformation and lessons, we will realize that there is no weakness or flaw in Allah’s system. We will also see that those who do Kufar, reject Allah’s guidance and follow blindly without thinking will face disgrace. They are called Kafireen because they hide their minds and ignore the truth out of pride.

 

• DIVINCE GUIDANCE FOR HAJJ AL AKBAR- There is also a public announcement from Allah and the Rasool for everyone. It tells us that we must take the process of learning, seeking truth, and gathering evidence seriously, “Al- Hajj Al- Akbar”, i.e. the committed effort to understand Allah’s message fully through research, probing and investigations in a magnified manner. Allah’s system doesn’t own, and is not responsible, neither for the Mushrikeen, nor for the Rasool of Allah. We have to carry out the investigation and understanding our own selves. If people change their ways and reform their actions, it will bring great benefits. If they turn away and continue rejecting, they are warned of painful consequences because they ignored the truth by choice.

 

• HONORING CONTRACTS WITH MUSHRIKEEN: Even though Allah’s system disassociates from those who do Shirk, if there are contracts already in place with people who have not broken them or gone against their terms, those agreements must be honored until they end. As long as these individuals have not caused any harm or crossed boundaries, the people of Allah’s path must keep their promises. This shows how Allah’s system supports those who live with Taqwa, who are careful, who honor and protect their commitments.

 

• AFTER THE CONTRACT TERMINATES: When such contracts with the Mushrikeen reach their full time and are no longer in effect, a new instruction is given. The Momineen must now stand against Shirk in every way they can, not with violence, but by using effort, knowledge, and strong action to remove wrong systems and replace them with better ones. This includes surrounding harmful ideas and setting fair rules that stop Shirk from spreading. If the people who were part of Shirk change their ways, support and contribute to S’alat, commit and give from their resources, and join in community care and justice (Salat and Zakat), then they should be left alone and respected. Allah’s system is always protecting and shielding people of their wrong doings as well as full of blessings for those who return to the path of Allah.

 

• CONCLUSION: These lessons show that Allah’s system is based on truth, fairness, and deep thinking. It doesn’t support those who follow blindly or turn Deen into man-made rituals. Contracts must be kept honestly, but once they end, the goal is to remove the system of Shirk, and establish S’alat. Anyone who reforms is welcomed back with support. Allah’s system protects past mistakes and offers Aman, peace, guidance, and blessings to those who walk the path of truth and unity.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/