The verse 9:28 of Surah Al Tauba is one of the many verses of the Quran which stop performing, Hajj, Umrah and even getting near to the forbidden mosque “الْمَسْجِدَ الْحَرَامَ”. However, when “الْمَسْجِدَ الْحَرَامَ” (Kaaba) was rebuilt, after the death of Prophet Muhammad (pbuh), the interpretation of these Quranic verses was distorted to restart all pagan rituals of “الْمَسْجِدَ الْحَرَامَ” (Kaaba/forbidden mosque) including Hajj and Umrah. To hide the actual message of the Quran, the false meaning and fake terminologies were invented for Arabic words of the Quran and made them viral, which were never used in regular Arabic language. Furthermore, to get false certification of their correctness, from the Quran, the evil ways such as “تصریف ِآیات” etc. were devised to consistently fit these false meaning and fake terminologies in the interpretation of the whole Quran, wherever they appear in the Arabic text of the Quran so that their invented false meaning and fake terminologies of the words of the Quran look correct and consistent on cross examination of the relevant verses throughout the Quran.
Hence, to drill the true interpretation of this verse 9:28 of Surah Al Tauba we need to analyse each single word of this verse with reference to their grammatical formation and linguistic use in standard Arabic language.
“يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللّهُ مِن فَضْلِهِ إِن شَاءَ إِنَّ اللّهَ عَلِيمٌ حَكِيمٌ” (9:28)
“يَا أَيُّهَا الَّذِينَ آمَنُواْ” O those who have faith/those who are believers. The phrase “إِنَّمَا” is called “preventive” in Arabic grammar, which is the combination of إِنَّ + مَا (ماالكافة). This restrictive or preventive “مَا” strongly negates the forthcoming statement. Therefore, this phrase “إِنَّمَا” correctly means ‘no more’. Also, if you look at the components of this phrase “إِنَّمَا” = مَا + إِنَّ in which “إِنَّ” is normally translated by our scholars to mean: no doubt, verily, ‘in fact’ and indeed and مَا always negate the perfect tense, such as “ما زادوكم” (They haven’t added yourself). The Quranic phrases of the verse 4:157 “وَمَا قَتَلُوهُ” (and they haven’t alleviated/mitigated him) and “وَمَا صَلَبُوهُ” (and they haven’t annealed/crossed him) are ideal and correct grammatical examples to understand the use of “ما النافية” (negative ما). The next word is “الْمُشْرِكُونَ” derived out of Arabic root word “شرك”, which has been purposely distorted throughout the translation of the Quran. Therefore, before proceeding further we need to understand the correct meaning of Arabic word “شرك” and its derivatives. This is because whatever is written in Islamic literature and exegesis about “شرك” is totally wrong and misleading tail of lies which was invented to protect paganism and polytheism and their polytheist pagan fellows, through the backdoor.
However, the correct meaning of Arabic word “شرك” are as follows:
contribute, collaborate, associate, dividend, share, affiliate, fellowship, participate, take part in joint activity, unite with, engage in something with others, cooperate, be a participant, associate with, company with, perform, be a party to, join in, team up, hook on, hook up, interface, take part, stick together, uphold, work side by side, league, pre-engage, preoccupy, pitch in, practice, immerse, soak, tie up, undertake, trap, creel, bin, box for storage, entrap, entanglement, noose, decoy, grouping,
“اشرك” means: to share, to contribute, to collaborate, to unite, to join up with, to work together, to team up, to tie up, to trap, to affiliate,
“مشرك” means: contributor, participant, associate, fellow, partner, connected, partaken, related, united, reciprocated, conjoint, hamper, entrapper, decoy, affiliate, companion, performer.
The term “الشَرَك” is used in Arabic agriculture to mean the ‘creel’ (basket, bin, box for storage). “شرك” is used in Arabic as a legal term to mean ‘booby trap’ and ‘entrap’. Arabic term “شرك” is used in science and technology to mean ‘Decoy’, ‘Pitfall’, ‘Snare’, ‘Trap’.
“شَرِكَة” is used in Arabic to mean: Association, group of company, group of people joined together for a common purpose, a firm, organization, confederation, society, league, union, corporation, federation, company, club, being together with another or others, persons with whom one spends one’s time, group of persons or guests, or number of persons united for any kind of business, partnership or activity, a business concern, affiliation,
The phrase “شرك الغواصات” is used in Arabic to mean ‘Submarine Decoys’. Arabic education and learning term “سطح شرك” is used to mean ‘Trapped Surface’. A legal term “شرك نقدي” is used throughout the Arab world to mean ‘money trap’. The word “شرك” is generally used in Arabic to mean booby trap, cobweb, mantrap, toil. The phrase “شَرَكُ الطَّرِيقِ” is generally used to mean the main and middle parts of the road or the tracks that are conspicuous and distinct, not obscure to one nor blended together.
The legal term “صفى شركة” is used in Arabic legal system to mean ‘winding up a company’ and the same term “صفى شركة” is used throughout the Arab world as a financial term to mean ‘Liquidate a Company’, and the similar Arabic term “يصفى شركة” is used in the Arab world to mean ‘Dissolve a Company’. A financial term “أسس شركة” is used throughout the Arab world to mean ‘floating a company’. A legal term “كون شركة” is used throughout the Arab countries to mean ‘forming a company’. An Arabic term “ينشئ شركة” is used to mean ‘promoting a company’.
The word “شركة” is a noun of “شرك” which is used with the names of almost all companies throughout the Middle East including Saudi Arabia and Arabs don’t take it to mean “polytheism” or “polytheist” anywhere else except in the fake translation of the Quran and false Islamic literature.
According to ‘Kamoos’ of Al Ferozabadi, al-Mughrib” of Al‐Mutarrizi, al-Misbah” of Al‐Feiyoomi, Taj al‐Aroos of Seyid Murtada and al-Sihah of Al‐Jauhri “شرك” and its noun “شِرْكَةٌ” means shared, participated, or partook, and “شَرِيك” means copartner in sale or purchase, and in an inheritance or in an affair or entered with someone into something or engaged with someone in something, such as in an affair etc. Taj al‐Aroos and al-Sihah also mentioned that “مُشَارَكَةٌ” means one was or became “شَرِيك”
Al-Sihah quoted Arabic saying from Al-Jaaddi: “العِنَانِ وَفِى أَحْسَابِهَا شِرْكَ -وَشَارَكْنَا قُرَيْشًا فِى تُقَاهَا” to mean: “And we shared with Kureysh in their piety and in their several grounds of pretension to respect, with a sharing exclusive of other properties”
Al‐Jauhri quoted an Arabic saying in al-Sihah: “اشركهُ مَعَهُ فِى الأَمْرِ” to mean: “He made him to enter or engage with him in the affair” and Seyid Murtada alos quoted in Taj al‐Aroos “اشرك فُلَانًا فِى البَيْعِ” to mean: “He made such a one to enter or share with him in the sale or purchase”.
According to ‘Kamoos’ of Al Ferozabadi, al-Mughrib” of Al‐Mutarrizi, al-Misbah” of Al‐Feiyoomi, Taj al‐Aroos of Seyid Murtada, al-Sihah of Al‐Jauhri and “Mazhar” of As‐Sayuti “شرك” means: shared, participated, or partook, one with another, and each with the other, and “شَرِكَهُ” signifies a sharing, participating or participation, partaking, or co-partnership.
Mohammad Ibn‐at‐Teiyib al‐Fdsi, author of “Annotations on the Kamoos” quoted: “أَجَازَ بَيْنَ أَهْلِ اليَمَنِ الشِّرْكَ” to mean: “He allowed, among the people of El-Yemen the sharing (one with another, in land and its produce).
Seyid Murtada quoted an Arabic saying: “رَغِبْنَا فِى شِرْكِكُمْ” in Taj al‐Aroos to mean: “We are desirous of sharing with you in affinity, or relationship by marriage”.
Likewise, Al‐Mutarrizi, Al‐Feiyumi, As‐Saghani and Seyid Murtada quoted in “al Mughrib”, “al Misbah”, “al Obab” and “Taj al‐Aroos” the same Arabic saying: “بِيعَ شِرْكٌ مِنْ دَارِهِ” to mean: “A share of his house was sold” and another saying: “أَعْتَقَ شِرْكًا لَهُ فِى عَبْدٍ” to mean: “He emancipated a share belonging to him in a slave”.
Al‐Jauhri, Al‐Feiyumi, Al-Ferozabadi, Al‐Mutarrizi and Seyid Murtada further explained in “al-Sihah”, “al Misbah”, “Kamoos”, “al Mughrib” and “Taj al‐Aroos” that “شرک” means “Hypocrisy” and to support it they also quoted the saying of the Prophet (pbuh) “إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِى الشِّرْكُ” to mean: “Verily the most fearful of what I fear for my people is hypocrisy”
Ibn‐Al‐Atheer Al‐Jazeri, Mujad‐ad‐Deen also mentioned in his famous book “Nihdyeh” that “شرک” means “Hypocrisy”. He supported “شرک” meaning to “Hypocrisy” with the reference of the tradition: “الشِّرْكُ أَخْفَى فِى أُمَّتِى مِنْ دَبِيبِ النَّمْلِ” to mean: “Hypocrisy is more latent in my people than the creeping of ants”. Seyid Murtada also copied the same tradition in the same meaning in “Taj al‐Aroos”.
As‐Saghani and Al‐Jauhri further explained in “al-Obab” and “al-Sihah” that “شَرَكٌ” is actually “حِبَالَة” means “snare” the application of which is used and generally seen from what follows of the “صَائِد”, i.e. sportsman, or catcher of game, or wild animals, or birds; one of which is called “شَرَكَةٌ”. Hence, the meaning of “شَرَك” of the “صَائِد” is well known and the plural of which is “أَشْرَاكٌ”. Likewise, Al‐Feiyumi later mentioned in “al-Misbah” that “شَرَكٌ” signifies “حَبَائِل” to mean “snares”, or the cords composing a snare, for catching wild animals or the like; and what is, or are, set up for catching birds. Taj al-Aroos and Kamoos also gave the similar statements and later they took the same word “شرک” to mean “snare” set up for catching animals or birds. They quoted the following tradition to support their meaning of “شرک” to mean “حَبَائِلِهِ وَمَصَايِدِهِ” (netting and catching): “أَعُوذُ بِكَ مِنْ شَرِّ الشَّيْطَانِ وَشَرَكِهِ” to mean: “I seek protection by Thee from the mischief of the Devil, and his snares”.
Al‐Asma’ee and Shemir, contemporary with Ibn‐Al‐Aarabi said “شَرَكَةٌ” is “أَنْسَاع” to mean gullies, channels, groves, lines or furrows of the road made by the beasts with their legs or feet in its surface, and its plural “أَشْرَاكٌ” signifies the small tracks that branch off from the main road and then stop, or terminate. Hence, Al‐Jauhri, Al Ferozabadi and Seyid Murtada respectively quoted a popular Arabic phrase “شَرَكُ الطَّرِيقِ” in their Arabic lexicons “al-Sihah”, “Kamoos” and “Taj al-Aroos” to mean the main and middle parts of the road, synonym of “جَوَادُّهُ” or the tracks that are conspicuous and distinct, not obscure to one nor blended together.
To reach the correct meaning of any Quranic word looking at its derivatives and their general use is also important because in most of the cases particular Quranic words have been distorted to mislead the translation of the Quran but in standard Arabic the derivatives of the same word are used in meaning different to what taken in the translation of the Quran, such as the phrases “وُصْلَةُ تَنَاكُب” and “وُصْلَةٌ تَنَاكُبِيّة” are generally used in Arabic language to mean “but joint” but in the Quran the same word “صْلَةُ” is misleadingly taken to mean “contact prayer”. This is because the Quranic word “صلاۃ” has been distorted for its correct meaning.
Likewise, if you look at the Arabic word “شرکی” in any reputable grammatical Arabic dictionary you will find it to mean a subject pronoun of “شرك” such as “مصری”, the subject of “مصر” or “قطری”, i.e. the subject of “قطر” etc. So, in Arabic lexicon “Kamoos” the word “شرکی” (ی+شرك) is given to mean: A quick, or swift, pace. The same word “شرکی” is given in “al-Mohkam” and “Taj al-Aroos” to mean: “quick and consecutive”. Al-Sihah, Al-Obab and Kamoos also quoted an Arabic phrase “لَطْمٌ شُرَكِىٌّ” to mean: A quick and consecutive slapping, like the camel’s slapping when a thorn has entered his foot and he beats the ground with it with a consecutive beating. Ibn-Hajar says,” وَمَا أَنَ إِلَّا مُسْتَعِدٌّ كَمَا تَرَى – أَخُو شُرَكِىِّ الوِرْدِ غَيْرُ مُعَتِّمِ” to mean: And I am none other than one who is ready, as you see; one in the habit of quick and consecutive coming to water; not one who is dilatory:, i.e., one coming to water time after time, consecutively: he means, “al-Sihah” quoted.
Furthermore, according to “al-Obab” the Arabic word “شِرَاكٌ” is plural of “شرك”, which is used in Arabic to mean the thong or strap of the sandal that goes to back from upper side of the foot or extending from the thong, or strap, that passes between two of the toes, towards the ankle, and having two arms attached to or pass through these and unite behind the foot. Therefore, “شِرَاكٌ” appears to be used to mean a thong or strap of the sandal as also mentioned in the ‘Kamoos’ and ‘Taj al-Aroos’ with its singular “شرك”. However, “أَشْرُكٌ” is also mentioned as a plural of “شرك” in the Kamoos which is further referred in ‘Taj al-Aroos’, ‘al-Maghrib’ and ‘al-Misbah’ to mean likened the shadow at the base of a wall, on the eastern side thereof, when very small or narrow, showing that the sun has begun to decline from the meridian. Hence, according to the above mentioned classical lexicons “شِرَاكٌ” plural of “شرك” is used to mean a streak of herbage or vegetation in overall meaning of ‘growth of streak’ of something. Abu‐Hanifeh Ad‐Dinawari, also explained “شُرُكٌ” the plural of “شرك” to mean herbage in streaks; not continuous. Abu Nasr, Sihah and Obab quoted in the same account the following Arabic saying: “الكَلَأُ فِى بَنِى فُلَانٍ شُرُكٌ” to mean: The herbage among the sons of such a one is composed of streaks. Abu Zakariyya aI-Farra takes “شِرَاكًا” to mean uniform or uniform thing as stated in Al-Farra’s Arabic notations: “اِجْعَلِ الأَمْرَ شِرَاكًا وَاحِدًا” to mean ‘Make thou the affair, or case, uniform, or one uniform thing’. A similar Arabic saying “مَضَوْا عَلَى شِرَاكٍ وَاحِدٍ” also quoted in ‘Taj al-Aroos’ to mean: “They went away in one uniform line or manner”
Arabic word “مُشَارِك” is an active participle of noun “شَرِكَةٌ”, which represents the agent of the action denoted by the verb “شَرَكَ”. Hence, according to the grammar “مْشرك” is actually a singular noun of doer of “شرک” and its verbal adjective known as “شَرِيكٌ”.
Al‐Azheri explains in his well-known book “Al-Tahdheeb” that “مُشَارِك” is a sharer, participator, partaker or partner with another, a copartner, an associate, or a colleague of another. All legend lexicons such as “al- Sihah”, “al-Obab”, “Taj al-Aroos” and “Kamoos” mention a woman is termed “شَرِيكَةٌ” which is applied to a man’s wife, or object of love. Al‐Azheri mentions in “Al-Tahdheeb” his having heard Arabs saying, “فُلَانٌ شَرِيكُ فُلَانٍ” meaning such a one is married to the daughter, or to the sister, of such a one. “Taj al-Aroos” copied the same Arabic saying to mean marriage. Hence a married couple or husband and wife are “مُشْرِكٌ” of each other, who are joiners, participators, sharers, colleagues, partners, devotees, lovers and partners of each other, and “مشرکین” is the plural of “مُشْرِكٌ” in the meaning explained above.
However, it was only Abu al-Abbas who misleadingly translated the word “مُشْرِكُونَ” in the verse 16:100 “إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ” and following the sheep practice all Arabic dictionaries including the above referred legend lexicons “Kamoos”, “al-Sihah”, “al-Obab” and “Taj al-Aroos” etc. took “مُشْرِكُونَ” to mean ‘those who obey the devil’ and ‘those who worship God and worship with Him the devil’. Then with the authority of Abu Abbas all Arabic lexicons have redefined their earlier mentioned meaning of “شَرَكَ” and “مشرَكَ” to mean ‘making partners with Allah’, ‘making sharers, associates and partners in the attributes of Allah’ and “مشرَكَ” was redefined to mean a believer in a duality, or a plurality, of gods, and in a wider sense, a disbeliever or misbeliever in God, as mentioned in “Kamoos”, “al-Sihah”, “al-Obab”, “Taj al-Aroos” and rest of old and new Arabic dictionaries, in the end of correctly explaining the true meaning of Arabic words “شَرَكَ” and “مشرَكَ”. So, for a one person all old and new Arabic dictionaries became corrupt and unreliable. What was the point of quoting classical Arabic sayings and deriving the correct meaning of “شَرَكَ” and “مشرَكَ” from them if they were redefined according to the personal dogma of those who were after to sabotage the actual statements of the Quran by giving their own meaning and personal terminologies of the words of the Quran, which were never used in classical and general Arabic literature and in general Arabic language spoken by Arab natives except the false translation of the Quran.
In fact this is the fake entry in all above mentioned so called legend Arabic dictionaries in which they have quoted verse 16:100, to take misleading meaning of Quranic word “مُشْرِكُونَ” with reference to Abu al Abbas to distort this Quranic word “مُشْرِكُونَ” to mean ‘those who obey the devil’ and ‘those who worship God and worship with Him the devil’. This is because this verse 16:100 of the Quran “إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ” does not talk about any duality or plurality of God neither this verse refers to worshippers of devil or associating someone in the attributes of God nor does this verse is saying about making partners of Allah.
If you look at the context of this verse 16:100, which starts from the verse 16:90 “إِنَّ اللّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى” Allah commands justice, the doing of good, and liberality to kith and kin (Translation Yousuf Ali). The next verse 16:91 “وَأَوْفُواْ بِعَهْدِ اللّهِ إِذَا عَاهَدتُّمْ وَلاَ تَنقُضُواْ الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا” urges us in the same context of dealing with our closest folk of kin “Fulfil the Covenant of Allah when ye have entered into it, and break not your oaths after ye have confirmed them” (translation of Yousuf Ali). The next verse 16:92 “وَلاَ تَكُونُواْ كَالَّتِي نَقَضَتْ غَزْلَهَا مِن بَعْدِ قُوَّةٍ أَنكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلاً بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِيَ أَرْبَى مِنْ أُمَّةٍ” And be not like a woman who breaks into untwisted strands the yarn which she has spun, after it has become strong. Nor take your oaths to practise deception between yourselves, lest one party should be more numerous than another (Translation Yousuf Ali). This verse 16:92 is stepping towards toward the correct use of the forthcoming word “مُشْرِكُونَ” of the verse in question 16:100 to mean joining ‘who are joint’, participate and share with each other and those who are united. The next verse 16:93 “وَلَوْ شَاءَ اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً” If Allah so willed, He could make you all one people (Yousuf Ali) carries forward the concept of unification or joint participation with the phrase “أُمَّةً وَاحِدَةً”. The next verse 16:94 “وَلاَ تَتَّخِذُواْ أَيْمَانَكُمْ دَخَلاً بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا” And take not your oaths, to practise deception between yourselves, with the result that someone’s foot may slip after it was firmly planted (Yousuf Ali). This verse 16:94 is repeating the orders of the verses 16:90 and 16:91 of doing justice with one another in the family partnership and fulfil your promises made with them, and the words “فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا” are placed in the sense of not slipping out or not foot out of unity or joint strand. These words are also leading us towards the correct meaning of forthcoming true conclusion of “مُشْرِكُونَ” by advising to keep yourself joint or united with others. The next verse 16:95 “وَلاَ تَشْتَرُواْ بِعَهْدِ اللّهِ ثَمَنًا قَلِيلاً” Nor sell the covenant of Allah for a miserable price (Yousuf Ali) is again urges us not to bargain in the promises of God as God has been made a sponsoring authority and surety or witness in all promises made with people “وَقَدْ جَعَلْتُمُ اللّهَ عَلَيْكُمْ كَفِيلاً” in the verse 16:91 due to which promises made with people are jointly considered your promises with God. The next verse 16:96 “مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللّهِ بَاقٍ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُواْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ” warns us in the same context of cons and proses of obeying God by fulfilling your joint promises and be united with the strand “What is with you must vanish: what is with Allah will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions” (yousuf Ali 16:96). The next verse 16:97 “مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى” recognised it a righteous action of men and women and as a compensation a good life and further rewards are promised by God to those who imply and act upon Allah’s orders of becoming a joint venture with their kin folks, keep justice between them and fulfil promises made with them. The next verse 16:98 “فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ” urges us to keep away the evil thoughts when reading Allah’s revealed orders, i.e. the Quran in which the above orders are told for their correct implementation without deviation. The next verse 16:99 “إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُون” is about the evil temptation of deviation from Allah’s orders given in the above verses. Therefore, in the same context this verse 16:99 states that evil has no power on those who have faith and confidence in their Sustainer or more correctly evil cannot not rule over those who accept and rely on the framework given by their Sustainer. Now, you can correctly understand the verse 16:100 “إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ”. However, his rule or authority is just over those who pursuit him and those who are associated, united, joined or participated with him (word to word correct translation 16:100).
Where is in this verse 16:100 the word “مُشْرِكُونَ” is referred to mean “polytheists” or “who associate with Allah” or “who make partners with Allah”???
Where is the duality and plurality of Allah coming in this verse by its word “مُشْرِكُونَ” ???
However, total Arab world including Muslim Arabs and non-Muslim Arabs use “شركَ” and its derivatives correctly in their regular standard language which they use in their everyday life but when the same Arabs Muslims and their non-Arab Muslim followers come to the Quran they take the same word “شركَ” and its derivatives in totally different meaning what they don’t used in their regular Arabic language which they use in their daily life. This is because when Arab pagans forfeited Islam and eliminated actual Muslims, by the end of 4th Caliphate, they decided to permanently block the way of Islam by renaming themselves as Muslims and renaming their paganism as Islam. Now, it was necessary for them to give different meaning to the Arabic words of the Quran so that they can hide their pagan identity and remain unrecognized that they were the actual nonbeliever polytheists who themselves make partners with God by practicing their pagan rituals which have been banned in the Quran. Thus to preach the Quran they invented a new language, other than Arabic and made it viral. Whereas, Allah clearly says in the verse 12:2 of the Quran “إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ” “that it caused Us to reveal an Arabic Quran for the reason of your comprehension/understanding” (correct translation 12:2)
Allah also says in the verse 14:4 “وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ” And it did not cause us to send of Message except people’s tongue in order to express/explain to them (correct translation 14:4)
Allah further says in the verse 42:7 “وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا”
And behold that our revelation towards yourself is an Arabic Quran to notify the principal to residing recipient and who is conveyer/ remitter to it (correct translation 42:7)
Allah again says in the verse 44:58 “فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ”
Indeed it is merely facilitated by us with your language to justify those who remember it (correct translation 44:58).
Why did Arabs and their so called Muslim agents ignore Allah’s clear verdict that the statements of the Quran were not made in any other language different to what they use so that they understand?
This is because those who took over the control of Islamic state, after the death of Prophet Muhammad (pbuh) and his faithful companions, they gradually killed Islam and its true followers, they were actually those who themselves were polytheist pagans but acting as if they were Muslim. They were actual thieves but acting as if they were running behind the thieves to catch them. Hence, all those who did not believe and accept their paganism wrapped in modified Islam were declared nonbeliever polytheists by making an amendment in the understanding of the verse 9:28 to keep away those, from their polytheist pagan temple “المسجد الحرام”, who do not believe in their centre of paganism. These pagans invented a new terminology of Quranic word “شرك” and its subject “مُشْرِكُ” to mean ‘nonbeliever polytheist, and modified the meaning of Quranic words “الْمُشْرِكینَ” (plural of مُشْرِكُ) and “الْمُشْرِكُونَ” (the passive form) and declared polytheists to all those who don’t believe in their paganism, which they sneakily wrapped in modified Islam. Therefore, by a state order they stopped those coming to their forbidden pagan centre “المسجد الحرام” who do not accept their hijacked Islam so that only likeminded polytheist pagans can visit their pagan shrine and perform their pagan rituals under the name of Islam, and no one else can ever come in their way to stop them from practicing the Dark Aged forbidden pagan religion. Hence, to protect their paganism they adopted the name of Islam together with the name of Prophet of Islam and also the Book of Islam (Quran). This is because to protect their paganism they were desperately needed a Prophet figure, a book of God and a name of God’s recognised religion so that they can deceive people by showing them whatever they have been practicing is from God.
Hence, to correctly understand the in question verse 9:28 of Surah Al Tauba we need to understand the correct meaning and use of Arabic word “شرك” and its derivatives and translate them as exactly we take them in the Arabic language because according to Allah the Quran is not different to general Arabic which is commonly understood by everyone.
Therefore, the correct word to analysis and true translation of the verse 9:28 is as follows:
“يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللّهُ مِن فَضْلِهِ إِن شَاءَ إِنَّ اللّهَ عَلِيمٌ حَكِيمٌ” (9:28)
“يَا أَيُّهَا الَّذِينَ آمَنُواْ” O those who have faith. “إِنَّمَا” is usually translated by our scholars to mean ‘but’. However, in Arabic language“إِنَّمَا” is used to mean: ‘no more than’ or ‘no more’ as explained in the beginning of this article.
“الْمُشْرِكُونَ” correctly means: the participators, the sharers, the contributors, the practitioners, the colleagues, the associates, the partners, the joiners, the lovers, those who are unified, those who are self-growth, the string or the strand of unification, the devotees, the collaborators, the affiliates, the fellowship, those who took part in activity, the engagers, those who cooperated, the performers, those who stick together, those who are in the team or the interface, the upholders, those who worked side by side, the league, the pre-engagers, the preoccupants, those who pitch in, those who practice, those who immerse, those who soak, those who tie up, those who undertake, those who are trapped, the decoy, the groups, the partaken, the fellows, the connected, the related, the reciprocated, those who are affiliated, those who are being together, those who are in confederation, The group of persons or guests, the number of concerned people, those who are activists or partners in this business.
As seen in the above cited substantial research in Classical Arabic literature, old and modern dictionaries, notations and books of legend Arabic scholars, Classical Arabic sayings, practical use of the derivatives of “شرك” (shirk) in Arabic language throughout the Arab world and also in the Quran. It is not true that “شرك” (shirk) and its derivatives portray “to make partners with God”, or to mean “polytheism”, “polytheists” or “nonbelievers” unless “شرك” (shirk) or its derivatives don’t clearly come with the word “اللہ” (God), with His pronoun or with any of His title. Translating “شرك” (shirk) and its derivatives everywhere throughout the translations of the Quran to mean “making partners with God”, “polytheism”, “polytheists” or “nonbelievers” is just a sheep practice of our nonsense scholars and their ignorant disciples, who purposely hide the actual statements of the Quran for their false beliefs and they don’t want to face the reality.
Therefore, taking “شرك” (shirk) and its derivatives to mean “making partners with God”, “polytheism”, “polytheists” and “nonbelievers” etc. is the post revelation and post Prophet (pbuh) terminology made viral through fake Islamic literature just to make their way clear to conduct and carry on pagan worship at “المسجد الحرام” (Kaaba), against Allah’s orders.
Furthermore, it does not make any sense why Allah stops others going to His house, if “المسجد الحرام” (Kaaba) is really Allah’s house? In fact Allah wants everyone to go towards Him, to walk on His prescribed way but it is strange that Allah has stopped all public going to His house except only one nation on the earth who shares the paganism!
In reality, the word “الْمُشْرِكُونَ” can be used with anything or anyone including general public and including the followers of Prophet Muhammad (pbuh), his associates, his colleagues, and the groups of participators, sharers, activists, worshippers and devotees.
The next phrase is “المسجد الحرام” the forbidden mosque (Kaaba) and “نَجَسٌ” means filth, impure, repugnant and extreme dirt. “فَلاَ” means ‘not at all’, ‘no way’, ‘must not’ and ‘never at all’ in which particle “ف” in the beginning highly emphasizes on the said speech and makes it highly important, and extremely necessary, and “لاَ” is the negating particle to mean no or not. The next word “يَقْرَبُواْ” is the present verb in passive voice mood to correctly mean ‘be mixed together’, ‘be verged on’, ‘be approached’, ‘be reached out to’, ‘be closed to’, ‘be offered up’, ‘be sacrificed towards’, ‘be present with’, ‘be persuaded’, ‘be optimized’, ‘be favoured’, ‘be accompanied with. This verb “يَقْرَبُواْ” is derived from the verb “قَرَبَ” and the noun of which is “مَقْرَب” to mean intimate or favoured companion. The word “قربانی” or offering is also derived from the same word “قَرَبَ”. The suffix “وا” at the end of this passive voice verb “يَقْرَبُواْ” is an objective form of plural pronoun of the addresses to mean “by them”. So, being a passive voice sentence of present tense “فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ” correctly means: ‘the unlawful mosque is not approached by them’, not be closed to them, not be offered by them, not be presented with by them, not be verged on by them, not be persuaded by them, not be favoured by them, not be accompanied with by them, not be reached out by them. Whereas, “الْمَسْجِدَ” is the temple of worship and “الْحَرَامَ” is the same “الْحَرَامَ” which is used with all filths like ‘pig’ or ‘swine’ and used to make things ‘unlawful’ and ‘forbidden’. The next verse 9:29 is making it clear that “الْحَرَامَ” means “مَا حَرَّمَ اللّهُ” whatever is made ‘unlawful’, ‘not allowed’ ‘prohibited’, ‘forbidden’ by Allah. However, to protect their ‘unlawful’, ‘not allowed’ ‘prohibited’, and ‘forbidden’ temple “الْمَسْجِدَ الْحَرَامَ” the blind pagans have modified the meaning of this Quranic word “الْحَرَامَ” to mean ‘sacred’ but in general, i.e. outside the Quran the same long bearded hypocrite evils use the same word “الْحَرَامَ” to mean ‘unlawful’, ‘not allowed’ ‘prohibited’, and ‘forbidden’, especially when they desperately find Halal meat in foreign countries.
The next word “بَعْدَ” means ‘after’ and the phrase “عَامِهِمْ” is the combination of هِمْ + عَامِ in which “هِمْ” is the third person plural objective pronoun to mean “their/them” and “عَامِ” is derived out of Arabic root word “عمم” means: “attire of turban”, “people of turban, uniform or specific cloths”, “public” or general public gathering, to(cause to) go round continuously, move from place to place freely or to circularize, emit, circulate, apply universally, give a universal character to or spread, be circularized, be circulated, be generalized, be made accessible to all, be made available to all, be made obtainable to all, be popularized, be publicized, be spread, be universalized, be predominant, be prevalent, make public, promulgate, propagate, publish, release, widespread, as a whole, crowd of people, The word “عَامِ” of the phrase “عَامِهِمْ” is an active participle and quasi-pass of subject, which is used as an adjective as well as a noun of doer as seen in English grammar a verb + er such as ‘play+er=player’, ‘write+er=writer’ or ‘read+er=reader’ etc. The suffix ‘er’ is also used to express ‘more’ with adjectives to make ‘comparative forms’, such as from ‘high’ to ‘high+er=higher etc. In general, the words ending in ”er” signify people who act as the active participles. The same linguistic rules of Arabic language have been used in the formation of Arabic words of the Quran in which letter “alif” is used after first or second letter of a verb, root, noun or an infinitive to make it an active participle or quasi-pass of subject or a noun of doer or their adjective, such as “بالغ” from “بلغ”, “عالم” from “علم”, “جاہل” from “جہل” and “عامل” from “عمل” etc. in which “بالغ” is the one who has grown up (بُلْغَة), extended and raised and able to explain and understand,i.e. “بَلِيغ”, “عالم” is the one who has knowledge “علم” or doer or practitioner of knowledge, “جاہل” is the one who has ignorance, i.e. “جہل” and “عامل” is the worker and “کاتب” is the writer. Likewise, adding “alif” in the verb “عم” makes it م+ا+ع = عام to mean having gathering of people, of general public, circulation, promulgators, propagators, spreaders, having general gathering, general circulation, having public gathering, having universal gathering, of turban, of uniform or of a specific cloths, make available or obtainable to all, of predomination, of prevalent, of widespread or having widespread of crowd of people.
In Arabic language “public” and ‘general assembly’ is called “عامة”, such as “عامَّةُ النَّاس” or “العامَّة” means ‘common public’, ‘populace’ and “العلاقات العامة” is known to mean ‘Public Relations’.
A designation “مدیرالعام” is used throughout the Arab establishment to mean “Public Administrator”, “Circulation Manager” or “General Administration Manager” and the phrase “خدمة العامة” is used to mean ‘Public Service. A financial term “الأَموَالُ العَامَّةُ ” is used throughout the Arab world to mean ‘Public Wealth’. The legal term “السلطة العامة” is used to mean ‘Public Authority’. An Arabic term “المباني العامة” is used to mean ‘Public Buildings’. An Arabic term “المالية العامّة” is used to mean ‘Public Finance’ and “السلع العامة” means ‘Public Goods’. The Arabic term “الصحة العامة” is used to mean ‘Public Health’.
However, the word “عام” is used to mean “Year” in the fake translation of the Quran and false Islamic literature only, which has nothing to do with standard Arabic language in which the Quran was revealed. In Arabic language the word “سنة” is used to mean “Year”.
Therefore, the phrase “عَامِهِمْ” of the verse 9:28 correctly means: ‘their public circulation’, ‘their circulating gathering’, ‘their circulating crowd’, and ‘their general convention’ etc. Furthermore, this general gathering or general convention is also specified circulation of crowed with turban, and with specific cloths or specific uniform being the root meaning of “عم”, which also refers to blind “اعمی”. Now, you can see the clear picture portrayed by this Quranic phrase “عَامِهِمْ” if you link this circulation of public crowd with turban and specific clothes or specific uniform, a symbol of devotees of religion instantly appears and if you add characteristics of blindness into this you will find a broad picture of circulating public crowd of blind followers of religion whose specific clothes or uniform is the IHRAM (إحرام) which is worn during specific public circulation around “الْمَسْجِدَ الْحَرَامَ” (the unlawful mosque).
So, now you can correctly understand this Quranic phrase “عَامِهِمْ” to mean ‘their circulating public crowd in Ihram’, ‘‘their public gathering of Ihram’ or ‘their convention of people of specific uniform’. However, having seen the above stated correct use of this Arabic word “عام” if anyone is still adamant in taking it to mean “year” then they will have to take “عَامِهِمْ” to mean ‘Their yearly convention of public of specific cloth’ because according to the world wide recognised Arabic language the words ‘general public’, ‘general crowd’, ‘general gathering’ and ‘public circulation’ must be brought in the translation of this Arabic phrase “عَامِهِمْ” otherwise this phrase is not justified as a phrase of Arabic language in which Quran was revealed. The next word “هَـذَا” is actually an indication noun of something present nearer or in hand to means ‘this’, ‘this one’, ‘current’, ‘such’, ‘present’, ‘in hand’ etc.
Hence, the words “فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا” correctly means then indeed not persuaded/favoured/attached with/offered to/verged with/approached/ reached out the forbidden mosque by them after their/ current/present general public circulating uniformed crowd.
“وَإِنْ” means ‘and that/and if’/and in order to/and so as to/and with a view to.
The next phrase of the verse we are studying 9:28 is “خِفْتُمْ” which is a combination of تُمْ+ خِفْin which “تُمْ” means ‘finished’, ‘ended, ‘put to end’, ‘done’, ‘over’, ‘dealt’, ‘unloaded’, ‘forfeited’, get down’, ‘down’, ‘off’, ‘out’ and ‘has been done’ or done etc. “تُمْ” is derived from the root word “تمم”. Whereas, “خِفْ” correctly means: lower to surface, lower in weight, light in weight, antelope, slipper, shoe, abate, shrink, go down to a lower level, cause to become smaller or lower, be faded, drop, fall, to ground something, diminish, weaken, dull, abrogate, cancel, destroy, disestablish, dissolve, terminate, suppress, nullify, overthrow, overturn, prohibit, annul, wipe, void, supersede, abolish, reject, cool out, eradicate, wrack, ruin, blot, get off the hook, erase, disable, turn, shut, lock, bar, knock, block, restrict, close, shutter, crack, shut, cut, curse, cool.
Hence, the combination of تُمْ+ خِفْ= “خِفْتُمْ” becomes a linguistic idiom to correctly mean: shut down, cut down, cool down, turn down, close down, knock down, crack down, fall down, drop down, shutter down, drop off, fall off, turn off, shut off, cut off, close off, fade out, fall out, wipe out, shut out, lock out, block out, bolt out, close out and ground something to end.
However, all Arabic idioms ending at “تُمْ” are falsely translated to mean “YOU” throughout the translation of the Quran. Whereas, second person subjective pronoun “you” is correctly said “انتم”, which is used as a second person subject only. Whereas, its singular and plural objective forms “ك” and “كُم” are generally used in the end of combined phrases such as seen in the phrases “اسمك” and “يُغْنِيكُمُ” respectively.
The next phrase of this verse 9:28 is “عَيْلَةً” which is a combination of ةً + عَيْلَ in which “ةً” is the objective pronoun of their gathering at the forbidden mosque (الْمَسْجِدَ الْحَرَامَ) means ‘its’ and “عَيْلَ” correctly means: sustenance or sustaining something, ‘keeping’, and ‘dependability’ or depending on something. Hence, this phrase “عَيْلَةً” correctly means “its sustenance”, ‘its keeping’, ‘its dependability’. However, it is falsely translated to mean ‘poor’, ‘needy’, and ‘have no money’ etc. taking the meaning of Persian word “عیل” instead of Arabic “عَيْلَ”. Taking Arabic words of the Quran as Persian words is out of question and a severe infidelity as the Quran was not revealed in Persian language.
“فَسَوْفَ” is a future participle to mean ‘will’, ‘shall’. The next phrase “يُغْنِيكُمُ” is the combination of كُمُ + يُغْنِيin which “كُمُ” is the second person plural objective pronoun to mean “your/yours/yourself” and “يُغْنِي” is the present continuous verb that is made gerund by adding “ي” at the end, similar to verbal noun to mean: lush, benefiting, prospering, affluent, substantiate, fortunate, adequate, useful, beneficial, sufficient. However, Persian “غنی” means ‘rich’ and ‘well off’. In the translation this Arabic word “يُغْنِي” has been replaced with the similar Persian word “غنی” to justify the false meaning of “عَيْلَةً”. The next word is “اللّهُ” means God. Hence, “فَسَوْفَ يُغْنِيكُمُ اللّهُ” correctly means: “Allah will be sufficient for yourself”. The article “مِن” is a preposition to mean ‘of/from’ and the phrase “فَضْلِهِ” is the combination of هِ +فَضْل in which “هِ” is the third person singular objective pronoun to mean “His”, refers back to “اللّهُ” and “فَضْل” correctly means: be pleased, support, preference, kindness, favour, grace, good turn, excellence, credit, courtesy. “إِن” that is, such as, which is, while, so as to, with a view to, “شَاءَ” means be willing (to), desire, have in mind, intend, purpose, want, will, wish, chosen. Hence, “مِن فَضْلِهِ إِن شَاءَ” correctly means: “from His courtesy that is willed/that is desired/that is chosen”. “إِنَّ اللّهَ” that God is, “عَلِيمٌ” Intellectual and “حَكِيمٌ” is derived from Arabic root “حكم” therefore, instead of taking Persian “حَكِيمٌ” to mean ‘wise’ Quranic word “حَكِيمٌ” correctly means ‘one who orders‘ or ‘Authority’.
Therefore, the correct translation of the verse 9:28 is as follows:
“يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللّهُ مِن فَضْلِهِ إِن شَاءَ إِنَّ اللّهَ عَلِيمٌ حَكِيمٌ” (9:28)
O, those who have faith they no more participate/share/contribute filth indeed they do not get closed to the forbidden mosque after their present gathering and that has been grounded to end/abolished/shut down its keeping/its dependability Allah will be sufficient for yourself from His courtesy/favour that is willed that God is Intellectual Authority (word to word correct translation of the verse 9:28)
Hence, the above verse 9:28 is clearly declaring filth to the gathering of the Kaaba (الْمَسْجِدَ الْحَرَامَ), which is obviously traditional Hajj and Umrah and its performers are called “الْمُشْرِكُونَ” who share filth. Therefore, in reality performing Hajj, Umrah and approaching “الْمَسْجِدَ الْحَرَامَ” is not allowed and treated as participating filth.
Thus, to hide the above statement of the Quran Arab pagans and their disciple our pagan scholars have changed this verse in their fake interpretation to mean non-Muslims are not allowed to get close to their pagan shrine Kaaba.
A quick overview of the verses coming in the context of this verse 9:28 will be useful and mere important to re-examine the above translation of the verse 9:28 and to grasp the correct understanding of the Quran.
In the verse 9:1 “بَرَاءَةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ” the phrases “بَرَاءَةٌ” and “عَاهَد” has been distorted in the translation to make “الْمُشْرِكِينَ” the nonbelievers polytheists. Arabic phrase “بَرَاءَةٌ” correctly means: clearance, authorization, permit and licence of ‘declaring somebody free from blame’, ‘state of releasing someone’, ‘declaring somebody free from blame’. When court releases someone from charges declaring someone innocent the same word “بَرَاءَةٌ” is used by court of justice for “تَبْرِئَة” of someone, i.e. releasing someone being innocent, upright or righteous. This is derived out of proto root “ب ر” (BR) which can be seen in many verses of the Quran including the verse 2:177 “الْبِرَّ”. Whereas, “عَاهَد” is the quasi-pass of subject of “عَهَد” and this verb becomes a noun of doer such as تب+آ+ک = کاتب from “کَتَبَ” as we see in English grammar the structural formation of quasi-pass or doer of something such as ‘write+er=writer’ etc. What is achieved in English by adding “er” at the end of the verb the same thing achieve in Arabic by adding “alif” between the letters of Arabic verb, which denotes those who perform the action of the relevant verb. Likewise, the word of the verse 9:1 “عَاهَد” (هَد +ا +عَ =عَاهَد) is a quasi-pass or an action or an activity of doers of “عَهَد”
However, Persia “عهد” is an agreement, covenant, promise, oath and pledge but Arabic “عهد” is a contractual obligation to abide by Allah’s orders, Allah’s regulations, Allah’s constitution, Allah’s advice and Allah’s rules.
In Arabic language a Regulatory Authority, an educational institution and academy is called “معهد”. They are the functionary bodies of “عهد” and their constitutional function is not taking oaths or promising people but they issue rules and regulations and educate people. Therefore, Arabic word “عَهَد” is actually a regulation, constitution and infrastructure designed by “معهد” (regulatory authority/institiution). God has sent His regulations in His Books and urged people to fulfil their contractual duty of obeying His regulations (وَأَوْفُواْ بِعَهْدِي). Those who don’t fulfil their contractual duty of abiding by the “عَهَد” are called “أَوَّلَ كَافِرٍ” (the foremost concealers) and “لاَ يُؤْمِنُونَ” (nonbelievers).
According to etymology the word “عَهَد” came in Arabic from its mother language Hebrews, which is the language of earlier sacred scriptures of God. Therefore, the actual root of Arabic word “عَهَد” are Hebrew letters “ע” (ayn-ع) “ה” (hey-ھ) “דּ” (daleth-د). Hence, Hebrew word “עהדּ” (ehd) first came in the Hebrew Scriptures then came “ܥܶܗܰܕ” (ehd) in the same meaning and same pronunciation in Syriac Aramaic languages and Scriptures and from there “عَهَد” (ehd) came in the Quran and entered Arabic language in the same meaning and same pronunciation, and with the same alphabetical letters ع ھ د. This is interesting that Arabic language adopted the same Hebrew alphabets and they are called abjad in both Hebrew and Arabic language with the only difference of their transcript (writing style). This is the reason why Old Testament and New Testament are called “عھد نامہ قدیم” (Old Ehd Nama) and “عھد نامہ جدید” (New Ehd Nama) respectively in Persian and Urdu languages. This Ehd Nama (عھد نامہ) is called “Testament” in English, which refers to the name (Nama-نامہ) or manual of God’s Constitution, God’s Commandment and God’s Scripture. Therefore, Quranic word “عَهَد” and its derivatives have been falsely translated throughout the translations of the Quran to amend the actual statements of God in the translation and press lies on God.
The same word “عَهَد” has been used in Hebrew Bible (Torah) to mean ‘Standard’ (אמות מידה) and to to fulfil your obligations, duty and responsibilities with reference to God’s Constitution.
If you look at the words “وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ” of the verse 2:125 you will find the same word “عهد” in this verse which is translated by most of the scholars to mean “command”, “sdvice”, “recommendation” and “duty of obeying orders”etc. It means the translators of the Quran have used different meaning of this word “عهد” in different verses of the Quran to fit them according to their dogma.
Please see the following conventional translations of the above words of the verse 2:125 “وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ”
“And thus did We command Abraham and Ishmael” (Translation of the verse 2:125 by Asad/ Hilali/Khan and Mehmood Al Hassan)
“We imposed a duty upon Abraham and Ishmae” (Translation of the verse 2:125 by Pickthal)
“We commissioned Abraham and Ismail” (Translation of the verse 2:125 by Khalifa and QXP Shabbir Ahemd)
“We entrusted/recommended to Abraham and Ishmael” (Translation of the verse 2:125 by Literal and Malik)
“And We enjoined Ibrahim and Ismail saying” (Translation of the verse 2:125 by Shakir, Maulana Ali and Free Minds)
“We advised Abraham and Ishmael” (Translation of the verse 2:125 by Sarwar, Abul Ala Maududi, Shabbir Ahmed, Ahmed Raza Khan and Tahir ul Qadri)
“And We charged Abraham and Ishmael” (Translation of the verse 2:125 by H/K/Saheeh)
You can see the same thing in the translations of the verse 3:183 in which the same word “عهد” translated to mean “commanded” by Sarwar and George Sale. In the verse 20:115 the same word “عهد” is translated to mean “commandment” by Shakir, Asad and Maulana Ali and to mean “command” by George Sale and Sarwar. In the verse 36:60 “أَعْهَدْ” is translated to mean “command” by Sarwar and George Sale, to mean “ordain” by Hilali/Khan, and to mean “warn” by QXP Shabbir Ahemd.
Therefore, the phrase “عَاهَدتُّم” of the verse 9:1 “بَرَاءَةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ” is actually talking about those who are doers of “عهد”, i.e. “عَاهَد” is an active participle of those who were obeying Allah’s constitution, Allah’s commandments, Allah’s ordinates and they were those who were participating in their action of abiding by Allah’s orders and due to this participation they are called “الْمُشْرِكِينَ” whom Allah and His Message are declaring blame free (بَرَاءَةٌ). If we take this word “الْمُشْرِكِينَ” to mean ‘polytheists’ or ‘nonbelievers’ due to their action of obeying God’s orders then in the verse 2:125 “وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ” Prophet Ibrahim (pbuh) and Prophet Ismail (pbuh) were also counted in “الْمُشْرِكِينَ” who were participating in obeying Allah’s commandment (عَهِدْنَا). Hence, the conventional translations of the verse 9:1 “بَرَاءَةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ” is complete wrong and misleading in which nonbeliever pagans falsely declared “الْمُشْرِكِينَ” to those who are not followers of their pagan religion of worshipping their pagan shrine “الْمَسْجِدَ الْحَرَامَ”. The word “الْمُشْرِكُونَ” of the verse 9:28 came in the same context in which “الْمُشْرِكُونَ” called to those who were truly associated with Prophet Muhammad (pbuh) and were abiding by Allah’s orders being true Muslims. They were actually stopped approaching, verging on and going close to the forbidden mosque “الْمَسْجِدَ الْحَرَامَ”. However, to keep their pagan shrine “الْمَسْجِدَ الْحَرَامَ” the actual non believer polytheist pagans called others ‘nonbeliever polytheists’ and stopped them getting closed to their centre of paganism. In fact the word “الْكَافِرِينَ” refers to the nonbelievers who cannot sat back Allah nor can they disable or invalidate Allah’s orders and they are discreditable, disgraceful and dishonorable people.
The next verse 9:4 is making everything clear “وَأَذَانٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ” And authorized/legal proclamation/declaration from Allah and His Message towards the people, day of the big demonstration (Quranic Hajj) “أَنَّ اللّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ” that Allah came out clearly/found correctly/delivered honestly/unchained/released/ explained truthfully/ justified from participators and His Message. The word “بَرِيءٌ” is a verbal noun of the same Arabic word “بَرَاءَةٌ” which we have seen in the verse 9:1 to mean: clearance, come out being clear, free from any blame, releasing someone’, discharging, appearing clearly and to unshackle or unchain someone. Therefore, The participators or sharers “الْمُشْرِكِينَ” who were participating and sharing Allah’s commandments and His “رَسُولُهُ”, i.e. His Message has played its role in making Allah’s position clear and correctly brought out Allah in front of people who did not know about Allah and His commandments due to their blind faith in their out dated religion. Hence, “الْمُشْرِكِينَ” are not nonbelievers or those who make partners with God or even not the pagan polytheists but the sharer and participators of Allah’s constitution. “فَإِن تُبْتُمْ” Who has been really perished/gisappeared/finished. The phrase “تُبْتُمْ” is the combination of تُمْ + تُبْ in which “تُمْ” has been done and “تُبْ” perished, destroyed, died etc. “فَهُوَ خَيْرٌ لَّكُمْ” it is better for yourself. “وَإِن تَوَلَّيْتُمْ” and if it has been turned back. “فَاعْلَمُواْ” then you must know “أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ” that you cannot defeat/make helpless Allah. “وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ” and directed those who conceal with intent punishment.
“وَأَذَانٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ” (9:3)
And legal proclamation from Allah and His Message towards the people, day of the big Hajj indeed Allah has been released/came out clearly from participators/joint team/united group and His Message Who has been perished/disappeared indeed He is better for yourself and if It has been turned back then you must know that you cannot defeat/make helpless Allah and directed those who conceal by severe punishment (word to word correct translation)
Hence, even in the above verse 9:3 the word “الْمُشْرِكِينَ” came in the same meaning of the joint team of participators or workers who worked together with Allah’s Message. These “الْمُشْرِكِينَ” are clearly not ‘the nonbeliever polytheists’ but in fact they were Muslims who worked together with Allah’s Message and demonstrated the nonbeliever pagans the prescribed way of Allah and brought Allah back to them who had forgotten Allah due to their blind practice of paganism. Therefore, the word to word correct translation of the above verses of the same context proves that the word “الْمُشْرِكُونَ” has been used for Muslims in the verse 9:28 in question. They were those “الْمُشْرِكُونَ” who were true believers and true followers of prophet Muhammad (pbuh) and they are those who are addressed with the opening words “يَا أَيُّهَا الَّذِينَ آمَنُوا” of this verse 9:28. Therefore, approaching “الْمَسْجِدَ الْحَرَامَ” (Kaaba) was made “الْحَرَامَ” the forbidden, the unlawful and prohibited for the believers (آمَنُوا) and the next verse 9:29 is clearly defining the correct meaning of “الْحَرَامَ” which has been made “SACRED” by those nonbeliever polytheist pagans who do not take HARAM what is made HARAM by Allah and His Message “وَلاَ يُحَرِّمُونَ مَا حَرَّمَ اللّهُ وَرَسُولُهُ” (9:29)
Hence, this verse 9:28 of Surah Al Tauba was revealed on Hajj al widaa (Known as the last Hajj). Therefore, in reality Hajj was abolished (عَامِهِمْ) in this verse and approaching or getting close to Kabaa for anything including Umrah was ceased (فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ) and also they were called filth (نَجَسٌ).