Surah At-Taubah – Ayah No. 6-11

A.   TRANSLATION

٦  وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ

[Quran 9:6] And if Ahadan (أَحَدٌ) from the Mushrikeen (الْمُشْرِكِينَ) Istajaraka (اسْتَجَارَكَ) So, Ajir (فَأَجِرْهُ) Hatta (حَتَّىٰ) they Sma’a (يَسْمَعَ) Kalaama (كَلَامَ) Allah then Balagha (أَبْلِغْهُ) what Amanahu (مَأْمَنَهُ) it/he/she. That is with indeed them- the Quom (قَوْمٌ) not Ya’lamun (يَعْلَمُونَ).

 

٧  كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِنْدَ اللَّهِ وَعِنْدَ رَسُولِهِ إِلَّا الَّذِينَ عَاهَدْتُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ ۖ فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ

[Quran 9:7] How Yakunu (يَكُونُ) towards the Muskrikeen (لِلْمُشْرِكِينَ) A’hdun (عَهْدٌ) A’inda (عِنْدَ) Allah and A’inda (وَعِنْدَ) Rasoolehi (رَسُولِهِ) except those who A’hadttum (عَاهَدْتُمْ) you A’inda (عِنْدَ) the Masjid al Haram (الْحَرَامِ الْمَسْجِدِ). So, what Astaqaamu (اسْتَقَامُوا) to you. So Asstaqimu (فَاسْتَقِيمُوا) to them. Indeed, Allah Yuhibbu (يُحِبُّ) the Muttaqeen (الْمُتَّقِينَ).

 

٨  كَيْفَ وَإِنْ يَظْهَرُوا عَلَيْكُمْ لَا يَرْقُبُوا فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُمْ بِأَفْوَاهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَاسِقُونَ

[Quran 9:8] How and indeed they Zahiru (يَظْهَرُوا) upon you not they Raqubu (يَرْقُبُوا) among you except and not Zimmatan (ذِمَّةً). They Rzunakum (يُرْضُونَكُمْ) you with Afwaehim (بِأَفْوَاهِهِمْ) that Taaby (وَتَأْبَىٰ) their Quloob (قُلُوبُهُمْ) and Aksarhum (وَأَكْثَرُهُمْ) Fasiqoon (فَاسِقُونَ).

 

٩  اشْتَرَوْا بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا عَنْ سَبِيلِهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ

[Quran 9:9] Ish’taraw (اشْتَرَوْا) with Ayaat (بِآيَاتِ) Allah S’amna (ثَمَنًا) Qaleelan (قَلِيلًا). So S’addu (فَصَدُّوا) A’n (عَنْ) Sabeelehi (سَبِيلِهِ). Indeed they Sa’a (سَاءَ) what Kanu (كَانُوا) they Ya’lamun (يَعْمَلُونَ).

 

١٠  لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً ۚ وَأُولَٰئِكَ هُمُ الْمُعْتَدُونَ

[Quran 9:10] Not they Rqubuna (يَرْقُبُونَ) in Mominin (مُؤْمِنٍ) except and not Zimmatan (ذِمَّةً). And those they the Mu’taduna (الْمُعْتَدُونَ).

 

١١  فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ ۗ وَنُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ

[Quran 9:11] But if Taabu (تَابُوا) and Aqaamu (وَأَقَامُوا) the S’alat (الصَّلَاةَ) and Atawu (وَآتَوُا) the Zakat (الزَّكَاةَ), then your Akhwanukum (فَإِخْوَانُكُمْ) in the Deen (الدِّينِ). And Nufass’alu (وَنُفَصِّلُ) the Ayaat (الْآيَاتِ) to Qwome (لِقَوْمٍ) Ya’lamun (يَعْلَمُونَ).

 

B.   THE CONCEPT:

THE CONTEXT

Before we discuss these ayahs, we need to understand the context so far which is 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, the addressee of the Quran, then you must also fulfill your end of the agreement until the end of its set duration. We are also given divine instructions as 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. 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 earlier Ayahs 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.

 

CONCEPT OF THESE AYAHS

Ayah 9:6, “And if Ahadan (أَحَدٌ) from the Mushrikeen (الْمُشْرِكِينَ) Istajaraka (اسْتَجَارَكَ) So, Ajir (فَأَجِرْهُ) Hatta (حَتَّىٰ) they Sma’a (يَسْمَعَ) Kalaama (كَلَامَ) Allah then Balagha (أَبْلِغْهُ) what Amanahu (مَأْمَنَهُ) it/he/she. That is with indeed them- the Quom (قَوْمٌ) not Ya’lamun (يَعْلَمُونَ).”

 

And if anyone, single, who is matchless (أَحَدٌ) from those who do Shirk, who take as authority, lawmaker and judge in matters of Deen, other beings in addition to Allah (الْمُشْرِكِينَ) surrounds you from all sides, keep you protected or engulfed and is in frequent interactions with you (اسْتَجَارَكَ) So, surround from all sides, keep protected or engulfed and remain in frequent interactions (فَأَجِرْهُ) until (حَتَّىٰ) they perceive with complete intellectual presence with the wiliness to follow it up with actions (يَسْمَعَ) matters, duties, responsibilities, ideology, approach, code of conducts, rules, laws or commandments (كَلَامَ) of Allah then deliver it until it reaches the milestone of (أَبْلِغْهُ) what the kalam attains the stage of utter and deep conviction, in terms of it reaching the stage of being at peace and conformity with Allah’s system after seeking knowledge and using of intellectual abilities (مَأْمَنَهُ). That is with indeed them- those who establish and strengthen (قَوْمٌ) the not seeking of knowledge, not being aware, lack of knowledge and awareness (يَعْلَمُونَ).

 

Keeping in consideration the context, whereby the earlier Ayahs advices us that Allah’s system doesn’t support those who do shirk, 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. However, anyone who reforms, is welcomed back with support since Allah’s system protects past mistakes and offers Aman, peace, guidance, and blessings to those who walk the path of truth and unity.

 

This ayah continues the same discussion about the way to interact with the Mushrikeen, those who associate others as authority or lawmaker in matters of Deen besides Allah. It introduces an important exception to the earlier instructions. If one of them, who is distinct or unique from the rest, approaches you seeking safety, protection, or a peaceful interaction, then you are instructed to also provide protection and safety to them. This person may not yet have left the system of Shirk, but they show a willingness to engage, to stay close, and to be in frequent interaction with those aligned with Allah’s system. The divine guidance in such a case is to surround them with care, protect them from harm, and continue engaging with them, but this support has a clear purpose.

 

The purpose is to give them the opportunity to hear and understand the Kalam of Allah, not just in words, but in meaning. “Yasma’a” here means to listen with intellect, to think deeply and be ready to act on what they learn. You are instructed to provide this environment of learning and safety until they have fully heard and internalized Allah’s message. Once the message reaches the level of Aman- deep conviction, peace, security, and alignment with the divine system, then the responsibility is fulfilled. This means the message has reached its destination inside them, and they have had the chance to intellectually and emotionally embrace it on their own terms.

 

The ayah also reminds us why such an approach is necessary. Those who come from systems of Shirk are often part of communities or cultures that suppress questioning, discourage knowledge-seeking, and rely on blind following. Their systems don’t teach them to use their minds, reflect, or seek the truth with reasoning. This lack of awareness, La-Ya’lamun, or absence of knowledge, is the core of why Shirk takes root. These individuals are not necessarily resisting truth; they may simply never have been given the chance to understand it properly. That’s why the Quran commands Momineen to provide that space and protection, for sincere engagement to happen, so the truth can be received with clarity, peace, and full understanding.

 

Ayah 9:7, “How Yakunu (يَكُونُ) towards the Muskrikeen (لِلْمُشْرِكِينَ) A’hdun (عَهْدٌ) A’inda (عِنْدَ) Allah and A’inda (وَعِنْدَ) Rasoolehi (رَسُولِهِ) except those who A’hadttum (عَاهَدْتُمْ) you A’inda (عِنْدَ) the Masjid al Haram (الْحَرَامِ الْمَسْجِدِ). So, what Astaqaamu (اسْتَقَامُوا) to you. So Asstaqimu (فَاسْتَقِيمُوا) to them. Indeed, Allah Yuhibbu (يُحِبُّ) the Muttaqeen (الْمُتَّقِينَ).”

 

How is it that through their conducts they aimed to reach the end destination of (يَكُونُ) towards from those who do Shirk, who take as authority, lawmaker and judge in matters of Deen, other beings in addition to Allah (لِلْمُشْرِكِينَ) to enter into the contract and covenant with (عَهْدٌ) those aspects that are significant near (عِنْدَ) Allah and significant near (وَعِنْدَ) Allah’s Rasool/ messenger (رَسُولِهِ) except those who you entered into the contract with (عَاهَدْتُمْ) for aspects that are significant and important (عِنْدَ) to ensure submission and followership of the laws of Allah in humble submission a strict sense to ensure that the boundaries of the laws are strictly adhered with (الْحَرَامِ الْمَسْجِدِ). So, what is standing up for justice, for Haqq, in terms of standing firm, persistent and strong for absolute truth and absolute justice (اسْتَقَامُوا) is to you? So, standing up for justice, for Haqq, in terms of standing firm, persistent and strong for absolute truth and absolute justice (فَاسْتَقِيمُوا) for them. Indeed, Allah’s system is aligned with, supports and strengthens (يُحِبُّ) those who abide by the laws in cautious and careful manner by observing Taqwa (الْمُتَّقِينَ).

 

This Ayah continues the detailed guidance about dealing with those who commit Shirk, those who take others besides Allah as the authority, lawmaker, and judge in matters of Deen. After exposing the root of the system of Shirk and Kufar as one that discourages questioning, discourages seeking knowledge, and upholds blind following through man-made rituals, this Ayah now brings the conversation to a new level by asking a powerful, thought-provoking question. It challenges the addressee of the Quran to reflect: What is the point or end goal of entering into any contract or covenant with the Mushrikeen in the eyes of Allah and the Rasool, if it is not for the purpose of establishing Masjid al Haram?

 

This isn’t referring to a physical structure, but to what Masjid al Haram truly represents: a place of strict adherence, respect, and submission to Allah’s laws, where the divine boundaries are upheld with precision, and nothing else is taken as authority in matters of Deen. The Ayah essentially sets a divine limit on what kinds of covenants can be made with those who follow Shirk. If the contract is not aligned with the goal of bringing about complete submission to Allah’s system, if it does not work toward strengthening a foundation of justice, truth, and clear boundaries set by Allah, then such a contract has no real value or legitimacy in the divine system.

 

However, if the Mushrikeen show genuine Istiqamah, that means that if they demonstrate steadfastness and commitment to standing firm on the path of Haqq (truth and justice) and to establish and strengthen Masjid Al Haram, then we are instructed to also uphold our end of the contract with the same level of Istiqamah. This means staying committed, firm, and upright in truth and fairness, as long as the other side is doing the same. The Ayah calls for a two-sided firmness and honesty, but only within the bounds of justice and truth and only with the basic aim to establish and strengthen Masjid Al Haram.

 

The message closes with a timeless principle: that Allah’s system supports, aligns with, and empowers those who observe Taqwa. These are people who act with caution, care, and a deep commitment to protect the integrity of their covenant with Allah. They are mindful of divine laws in all actions, and it is this mindfulness that ensures they stay aligned with Haqq. This Ayah reminds us that contracts are not just about legal obligations, they are about purpose, boundaries, and alignment with the system of Allah.

 

Ayah 9:8, “How and indeed they Zahiru (يَظْهَرُوا) upon you not they Raqubu (يَرْقُبُوا) among you except and not Zimmatan (ذِمَّةً). They Rzunakum (يُرْضُونَكُمْ) you with Afwaehim (بِأَفْوَاهِهِمْ) that Taaby (وَتَأْبَىٰ) their Quloob (قُلُوبُهُمْ) and Aksarhum (وَأَكْثَرُهُمْ) Fasiqoon (فَاسِقُونَ).”

 

How and indeed, they present to you, make it obvious (يَظْهَرُوا) upon you not they are near in terms of distance, time, or status, importance, significance or relation (يَرْقُبُوا) among you except and not protection, security, responsibility, guarantee, or conscience (ذِمَّةً). They make you approve, happy, content or satisfied (يُرْضُونَكُمْ) you with pretense, what they project (بِأَفْوَاهِهِمْ) that they have made a U-turn by committing acts of Islah, reform, amendments and reverted back to the path of Allah (وَتَأْبَىٰ) their intentional decisions, their whole being with the amalgamation of their perceptions, beliefs and actions (قُلُوبُهُمْ) and majority of them to a great extent (وَأَكْثَرُهُمْ) are defiantly disobedient, remain in Kufar by conceal Haq, rejecting Allah’s Ayaat, lies, unreliable, non-compliant and cross the boundaries of Allah’s system (فَاسِقُونَ).

 

This Ayah builds directly on the earlier guidance that clarified how any agreement with those who commit Shirk must be rooted in the goal of establishing and upholding Masjid Al Haram, that is, a commitment to follow Allah’s laws with full awareness and humility. It reminded us that Allah’s system aligns only with those who live carefully by those divine laws, observing Taqwa with sincerity. Now, this next instruction serves as a crucial caution, especially about the behaviors of the hypocritical Mushrikeen, those who may appear to cooperate or align outwardly but whose inner reality is far from submission to Allah’s system.

 

We are warned that when such people come forward and try to present themselves to us, we must be careful not to assume they are close or connected to us in any real sense, whether by proximity, time, status, or values. Despite their outward behavior, they do not hold any bond of conscience, security, or mutual responsibility with us. They lack the essential trait of Zimmah, the moral or social accountability that binds individuals in sincere commitments. In short, their presence may appear cooperative, but they carry no real sense of loyalty, protection, or ethical responsibility toward the system of Allah or its adherents.

 

These individuals use their words and outward expressions- Afwah- what they say with their mouths, to create satisfaction or trust, trying to convince others that they are sincere or have changed. But this is mere pretense. While their words may sound convincing and polished, the Ayah tells us that their Quloob, their inner realities, their decision-making faculties, beliefs, values, and intentions, do not follow suit. Their inner self refuses to align with the system of Allah. This reveals a stark contrast between how they act outwardly and what they are truly committed to internally.

 

The reasons behind this is the fact that the majority of these individuals are Faasiqoon. They are not just mildly misguided, but they are knowingly and deliberately disobedient. They continue to reject truth, conceal guidance, and violate the boundaries set by Allah. This level of disobedience is not passive or accidental; it is intentional and persistent. Therefore, we are reminded not to be misled by surface-level words and actions. A person’s commitment to truth must be proven by their inner alignment, visible in how they make decisions, treat others, uphold justice, and stand by divine principles, not by mere speech or appearances.

 

Ayah 9:9, “Ish’taraw (اشْتَرَوْا) with Ayaat (بِآيَاتِ) Allah S’amna (ثَمَنًا) Qaleelan (قَلِيلًا). So S’addu (فَصَدُّوا) A’n (عَنْ) Sabeelehi (سَبِيلِهِ). Indeed they Sa’a (سَاءَ) what Kanu (كَانُوا) they Ya’lamun (يَعْمَلُونَ).”

 

Have exchanged (اشْتَرَوْا) with the signs of Allah, whether from the kitaab or from the science and universe, (بِآيَاتِ) of Allah system, as the price, value and cost which (ثَمَنًا) so little, small, of least value (قَلِيلًا). So they misled away from, held back, hinder from, turned away from, stopping from, averting others from, or placing bottlenecks (فَصَدُّوا) for all those aspects that are significant and important near (عَنْ) the path of Allah (سَبِيلِهِ). Indeed, they commit such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to others but that feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in others and in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words (سَاءَ) what they aim to reach (كَانُوا) based on what they do, commit actions of (يَعْمَلُونَ).

 

This Ayah continues to expose the deeper layers of those who commit Shirk, particularly focusing on their mindset, motivations, and actions. Building on the previous warning about the hypocritical Mushrikeen, those who outwardly appear to follow the truth but inwardly remain defiantly disobedient, this Ayah now turns to those who actively manipulate and misuse the Ayaat- signs and guidance of Allah. These signs can be found both in the Kitaab (the divine revelations) and in the universe and nature that reflect Allah’s system. Instead of valuing these Ayaat as sacred and essential guidance for living truthfully, they treat them as items to be traded, something to be exchanged for personal, worldly, and often selfish gains.

 

What they receive in return is described as “Qaleelan,” something of very little value. This tells us that the price they gain for selling out the truth is insignificant, shallow, and temporary. Whether it’s wealth, fame, power, or influence, it cannot compare to the immense worth of divine guidance. Their short-term gain leads to long-term damage. And their actions don’t just harm themselves but they also actively mislead others. They place roadblocks and bottlenecks in the path of Allah, and prevent, hinder, or discourage others from discovering, following, or understanding the Ayaat. Their behavior creates confusion, mistrust, and distance between people and Allah’s system.

 

These individuals are not just indifferent; they are deliberate in their disruption. They consciously turn people away from the path that leads to justice, peace, knowledge, and personal growth. Their actions reflect serious moral corruption. They engage in behaviors that are deeply unpleasant, not only physically or socially, but also emotionally and spiritually damaging. They contribute to the breakdown of justice, unity, and human dignity. Whether through lies, suppression of truth, exploitation, or denial of people’s rights, their actions fuel imbalance and destruction within families, communities, and societies.

 

The Ayah ends with a powerful judgment that what these people do is deeply shameful and disgraceful. These are not minor mistakes or misunderstandings. These are willful, calculated actions taken in full knowledge of what is right. They know what they are doing, yet they continue to act against the divine system, driven by ego, greed, and a desire for control. This is what makes their actions so severely condemned, they knowingly sell out the truth and prevent others from reaching it, all while being fully aware of the impact and consequences.

 

Ayah 9:10, “Not they Rqubuna (يَرْقُبُونَ) in Mominin (مُؤْمِنٍ) except and not Zimmatan (ذِمَّةً). And those they the Mu’taduna (الْمُعْتَدُونَ).”

 

Not they are near in terms of distance, time, or status, importance, significance or relation (يَرْقُبُونَ) as among those who do Aman, who utilize their intellect to seek knowledge, who remain in a stage of utter and deep conviction and peaceful with others (مُؤْمِنٍ) except and not protection, security, responsibility, guarantee, or conscience (ذِمَّةً). And those they are those who go against in terms of weakening or being hinderance to people, laws and Allah’s system as direct opposition to Allah’s system (الْمُعْتَدُونَ).

 

This Ayah continues the firm and clear exposure of the Mushrikeen, their mindset, their actions, and most importantly, their relationship (or lack of it) with those who are aligned with Allah’s system. The previous verses already told us that many of them are hypocritical, pretending to reform but remaining defiantly disobedient and deceitful. These people trade away the signs of Allah, whether from the Book or from the natural world, for small, insignificant gains. They block others from following the divine path, creating confusion, imbalance, and corruption in society. Their actions are deeply shameful and harmful, and they carry them out knowingly and willingly.

 

This verse now goes a step further and draws a sharp distinction between such people and the Momineen, those who use their intellect to seek knowledge, reach deep, unshakable conviction in alignment with Allah’s system, and live peacefully with others. It makes it clear that the Mushrikeen can never be near or similar in any way to the Momineen, whether in closeness, time, value, status, or shared purpose. The Ayah emphasizes that the Mushrikeen hold no Zimmah, that is, they offer no sense of responsibility, conscience, or trustworthiness. They cannot be looked to for protection or considered reliable in any way by those who are committed to truth, knowledge, and peace.

 

Furthermore, the Ayah defines them as Mu’tadoon, that is those who intentionally go against Allah’s system. They are not just passive or misguided; they are active opponents who aim to weaken, disrupt, or completely block the functioning of divine principles in the lives of people. Their role is one of aggression, not necessarily physical, but systemic, ideological, and moral, working against the structure that upholds justice, care, unity, and peace.

 

This verse reinforces the idea that the path of Aman and the path of Shirk are fundamentally incompatible. Those who promote Shirk and obstruct truth cannot be trusted to hold any form of conscience or moral responsibility, no matter what they appear to say on the surface. True alignment, protection, and trust only lie within the system of Allah, among those who think, use intellect, learn, grow, and live by divine values with awareness and conviction.

 

Ayah 9:11, “But if Taabu (تَابُوا) and Aqaamu (وَأَقَامُوا) the S’alat (الصَّلَاةَ) and Atawu (وَآتَوُا) the Zakat (الزَّكَاةَ), then your Akhwanukum (فَإِخْوَانُكُمْ) in the Deen (الدِّينِ). And Nufass’alu (وَنُفَصِّلُ) the Ayaat (الْآيَاتِ) to Qwome (لِقَوْمٍ) Ya’lamun (يَعْلَمُونَ).”

 

But if they have made a U-turn by committing acts of Islah, reform, amendments and reverted back to the path of Allah (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’ala (الزَّكَاةَ), then your ally, supporter, partners, helpers, associates and collaborators  (فَإِخْوَانُكُمْ) in the establishing of the laws and regulations of Allah, that we are given the aim of which is to bring out the best in us and the ones that are going to be the benchmark for our accountability (الدِّينِ). And explain in detail, as well as harvesting in accordance with and based on the efforts, based on the laws of cause and effect, the laws of requital, whatever goes around, comes around- whatever one’s actions and decisions are, the person has to face the consequences of those actions as payback and recompense sooner or later (وَنُفَصِّلُ) based on the signs of Allah whether through the Kitaab of Allah or though the scientific system and universe (الْآيَاتِ) to establish and strengthen (لِقَوْمٍ) the process and the people who seek knowledge and awareness (يَعْلَمُونَ).

 

This Ayah gives us powerful and clear guidance about how to respond when someone who was once part of the system of Shirk truly changes their path. After carefully describing the eight key characteristics of the Mushrikeen in earlier Ayahs, showing us why they cannot be trusted as protectors or partners in Deen, this Ayah shows what true transformation looks like and what our attitude must be toward such people once they genuinely reform.

 

The divine system lays down two clear signs of sincere change. First, if such individuals do Touba, that is, they make a real U-turn in life by committing to reform, making amends, and stepping back onto the path of Allah. And second, their change is proven through two critical actions: (1) establishing and contributing to the system of Salat, a permanent, collective social care network that connects humanity and strengthens the foundations of justice and unity in Deen; and (2) committing to Zakat, dedicating part of their time, wealth, effort, and resources to cleanse their Nafs and support the needs of the community, allowing the Salat system to be maintained and expanded.

 

When these two signs are clearly seen, it means the person has returned to Allah’s system with commitment. In that case, the divine instruction is that they are now your Akhwanukum, your close allies, supporters, partners, and collaborators in Deen. This is a huge shift, from being actively against the divine system to becoming equal participants and contributors to its growth. It shows that Allah’s system doesn’t just condemn wrongdoings, it invites reform, values change, and embraces those who walk the path of truth.

 

This Ayah also reminds us that Allah’s Ayaat, whether through the Quran or through the universe, are always working within the laws of cause and effect. These signs are detailed and precise, and they unfold based on people’s actions, intentions, and choices. If someone sincerely seeks knowledge and awareness, Allah’s system will support their growth. If not, the consequences of their actions will return to them eventually. There’s no escape from the natural laws of requital, what we put out into the world always comes back to us, good or bad.

 

Finally, this verse closes by affirming that Allah’s Ayaat are never vague or hidden. They are fully detailed for those who want to learn, who seek knowledge, and who are willing to live with open minds. It makes a clear contrast: the system of Shirk is based on keeping people in ignorance and blind following, while the system of Allah is rooted in learning, growth, intellect, and responsibility. Those who join in that system through sincere transformation are to be treated not as former enemies, but as supporters and allies in Deen.

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah At-Touba are connected to the earlier Ayahs, the opening Ayahs of Surah At Touba, which talk about entering into contract with Mushrikeen and also giving us the divine guidance that when such contracts with the Mushrikeen reach their full time and are no longer in effect, the divine instruction is that the Momineen must stand against Shirk in every way they can by using effort, knowledge, and strong actions to remove the system of Shirk and to replace them with Allah’s system. This is to be done by surrounding harmful ideas and setting fair rules that stop Shirk from spreading. Thus, strongly connected to the earlier Ayahs and continuing the same discussions about describing Mushrikeen and our interactions with such people, these Ayahs give us the following divine wisdom that we can apply in our daily lives.

 

• COMPASSIONATE ENGAGEMENT WITH UNIQUE INDIVIDUALS AMONG MUSHRIKEEN: These Ayahs give us the divine wisdom that if someone unique among the Mushrikeen, those who take other sources as authority, lawmaker, and judge in matters of Deen besides Allah, approaches us, not in opposition but in protection and ongoing engagement, then our response should also be protective and open in frequent interaction. The guidance is to maintain this reciprocal engagement until such individuals have fully listened to, understood, and intellectually processed the Kalam of Allah. The aim is to bring them to a state of Aman, peace, conviction, and alignment with Allah’s system, after using their intellect and seeking knowledge.

 

• MASJID AL HARAM- SETTING BOUNDARIES OF ANY CONTRACT WITH MUSHRIKEEN: Quran advises us through these Ayahs to reflect on the purpose of any contract or covenant with the Mushrikeen. The only meaningful contract in the eyes of Allah and the Rasool is one that serves the goal of upholding the laws of Allah strictly, as represented by Masjid Al Haram. Any agreement must ensure the submission to divine laws and the enforcement of those boundaries. Standing up for Haqq, absolute truth and justice, means holding firm to contracts only when they serve this higher purpose. Such contracts are not political or social in nature but must aim to reinforce Deen. Those who do so with caution and sincerity, by observing Taqwa, are aligned with the divine system.

 

• WARNING AGAINST HYPOCIRSY OF THE MUSHRIKEEN: These Ayahs also give us a clear warning about hypocritical Mushrikeen who may pretend to have changed. They may present themselves as reformed, gaining approval with their words, but their Quloob, their true inner selves, values, intentional decision making, beliefs and behaviors, are not aligned with the system of Allah. The majority of them remain defiantly disobedient (Faasiq), continuing to reject Allah’s Ayaat, crossing divine boundaries, and remaining non-compliant at their core. Their outer behavior is mere projection, and we are cautioned not to be misled by appearances that do not reflect genuine transformation.

 

• THE MAIN CAUSE BEHIND THE QULOOB OF MASHRIKEEN: Allah advises us the reasons behind these outward behaviors of the Mushrikeen that they trade the Ayaat of Allah, whether from the Kitaab or the universe, for worthless gains. In doing so, they mislead others, divert them from the path of Allah, and create barriers against Allah’s path and Allah’s system. Their actions are not just harmful socially but morally destructive. Their behavior creates Fasaad, imbalance, injustice, and corruption in society, motivated by greed, ego, and deceit. These are acts so shameful and unpleasant that, if known, would bring deep disgrace, and they carry them out knowingly, making their offense even more severe.

 

• MUSHRIKEEN CAN NEVER BE ALLIES IN DEEN: The Quran makes it clear that the Mushrikeen can never be close to or aligned with the Momineen, those who use their intellect, seek knowledge, and reach a state of deep conviction and peace. They cannot be trusted for protection, guidance, or moral responsibility because they oppose the divine system directly. Their role has consistently been to weaken Allah’s system and serve as obstacles against justice, awareness, and unity. The divine wisdom through these Ayahs gives us eight clear signs to identify and distinguish such individuals, so we do not mistake false claims of reformation as genuine change.

 

• PATH TO THE MUSHRIKEEN BECOMING AKHWANAKUM IN DEEN: Allah’s guidance leaves no room for despair or hopelessness. If any among the Mushrikeen sincerely do Touba, making a full U-turn through acts of Islah, and then establish the S’alat (social care and justice system) and contribute through Zakat (resource dedication for self and societal nourishment), then they become your Akhwanukum, true partners, helpers, and collaborators in Deen. These Ayahs guide us to treat them as such and work together in upholding Allah’s system. This is how the Ayaat of Allah operate under the law of requital, aligning with cause and effect, and always supporting the process of knowledge-seeking and reform.

 

• BASIC FOUNDATIONS OF ALLAH’S SYSTEM VERSUS THAT OF SHIRK : These Ayahs give us a clear distinction between systems built on darkness and blind following – Shirk, versus those built on intellect, awareness, and truth- Allah’s system. The foundation of Shirk and Kufar lies in blind following and discouraging the use of intellect and critical thinking, turning people into followers of man-made rituals without understanding. The system of Shirk is based on keeping people in ignorance and blind following, while the system of Allah is rooted in learning, growth, intellect, and responsibility. Those who join in that system through sincere transformation are to be treated not as former enemies, but as supporters and allies in Deen.

 

• CONCLUSION- THE MUSHRIKEEN DEFINED AS PER 8 CHARACTERISTICS: In conclusion, these Ayahs offer a detailed and clear framework to help the addressee of the Quran distinguish and identify the characteristics of the Mushrikeen, those who do shirk by assigning authority, legislation, and judgment in Deen to other sources besides Allah. The divine guidance outlines eight distinct attributes of such people. (1) First, they are hypocrites who project a false image of having done Touba and returned to Allah’s system, but this is only an external show to mislead others. (2) Second, the majority of them are deeply entrenched in Kufar and Fasaq, they defiantly disobey, conceal the Haqq, reject Allah’s Ayaat, remain non-compliant, and continuously cross the boundaries set by Allah’s laws. (3) Third, they engage in a transactional mindset, where they exchange the priceless Ayaat, both from the Kitaab and the universe, for cheap worldly gains, placing minimal value on divine guidance. (4) Fourth, they actively engage in S’addu, placing barriers and obstacles that mislead, hinder, and block others from the path of Allah, causing widespread confusion and deviation. (5) Fifth, their deeds and words are so morally degraded and harmful that if fully exposed, they would be a source of shame even to themselves, these acts are knowingly committed with selfish intent, causing societal harm and spiritual decay. (6) Sixth, they can never be close to or part of the Momineen, those who use intellect, seek knowledge, and reach a state of inner peace and unwavering conviction. The Mushrikeen operate from an entirely different set of values, thus they can never truly relate to or support the goals of the Momineen. (7) Seventh, they are unworthy of being seen as a source of protection, conscience, or mutual responsibility, as they do not uphold any sense of divine covenant or trust. (8) Eighth, they stand in direct opposition to the divine system, they work to weaken it and serve as barriers to its establishment and functioning, making them fundamentally incompatible with efforts to uphold the Deen.

 

• CONCLUSION- THE CRITERIA TO IDENTIFY THE AKHWANUKUM IN DEED- Despite the detailed identification of their destructive characteristics, the divine system is based on justice, perfect accountability and reform. If any among the Mushrikeen genuinely choose to return to the path of Allah by doing Touba, true acts of reform and amends, the Quran gives us a clear and simple criterion to accept them back. First, they must establish and contribute to S’alat, the social care system that connects humanity and builds justice through the foundation of Deen. Second, they must commit their Zakat, their wealth, time, resources, to purify and nourish their Nafs and support the system of S’alat. Once these two conditions are fulfilled, such individuals are to be embraced as Akhwaanukum in Deen, partners, allies, and collaborators in building and upholding Allah’s laws. Their commitment to justice, collective responsibility, and nurturing society demonstrates a true return to the divine path.

 

 

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/