Surah Taubah Ayat 111 Urdu translation

Surah Taubah Ayat 111 meaning in urdu

حقیقت یہ ہے کہ اللہ نے مومنوں سے ان کے نفس اور ان کے مال جنت کے بدلے خرید لیے ہیں وہ اللہ کی راہ میں لڑتے اور مارتے اور مرتے ہیں ان سے (جنت کا وعدہ) اللہ کے ذمے ایک پختہ وعدہ ہے توراۃ اور انجیل اور قرآن میں اور کون ہے جو اللہ سے بڑھ کر اپنے عہد کا پورا کرنے والا ہو؟ پس خوشیاں مناؤ اپنے اس سودے پر جو تم نے خدا سے چکا لیا ہے، یہی سب سے بڑی کامیابی ہے

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(9:111) Indeed Allah has bought from the Believers their persons and their possessions in return for the Gardens; *106 they fight in the Way of Allah, kill and are killed. This promise (of the Gardensis the true pledge of Allah made in the Torah, the Gospel, and the Qur'an, *107 and who is more true in fulfilling his promise than Allah? So rejoice in the bargain you have made with Him; and this is the greatest success.

Indeed, Allah has purchased from the believers their lives and their properties meaning

*106) In this verse that aspect of the Islamic Faith which determines the nature of the relationship between Allah and His servants has been called a transaction. This means that Faith is not merely a metaphysical conception but is, in fact, a contract by which the servant sells his life and possessions to Allah and in return for this accepts His promise that He would give him the Garden in the Life-after-death. In order to comprehend the full implications of this transaction, Iet us first understand its nature.
We should note it well at the outset that, in reality, this transaction is not in regard to the actual selling of the life and possessions of the servant to AIlah in the literal sense, for Allah is in fact the real Owner of man's life and possessions. Allah alone has the right o ownership because He is the Creator of man and of everything he possesses and uses. Therefore there is no question at all of selling and buying in the worldly sense; for man possesses nothing of his own to sell, and Allah has no need to buy anything because everything already belongs to Him. However, there is one thing which has entirely been entrusted to man by Allah, that is, the freedom of will and the freedom of choice, and the transaction concerns that thing.
Of course, it is true that this freedom does not make any change in the real position of man with regard to the right of ownership to his own life and his possessions. They belong to Allah Who has delegated to him only the authority to use or abuse these things as he wills, without any coercion or compulsion from Him. This means that man has been given the freedom to acknowledge or not to acknowledge that Allah is the owner of his life and property. The transaction mentioned in v. 111 is concerning the voluntary surrender of this freedom to Allah's Will. In other words, Allah wills to test man whether he acknowledges the ownership of Allah over his life and property, in spite of that freedom, and considers himself to be their trustee only, or behaves as if he were their owner and so could do whatever he liked with them.
Thus, the terms of this transaction from Allah's side arc these: "If you voluntarily (and not by compulsion or coercion) agree to acknowledge that your life, your property and everything in this world, which in fact belong to Me, are Mine, and consider yourself only as their trustee, and voluntarily surrender the freedom I have given you to behave, if you so like, in a dishonest way and yourself become their master and owner, I will give you, in return, Gardens in the eternal life of the Next World". The one who makes this bargain with Allah is a Believer, for Faith is in fact the other name for making this bargain. On the other hand, the one who refuses to make this bargain, or after making it adopts the attitude of the one who has not made the bargain, is a kafir for, technically, kufr is the term applied to the refusal to make this bargain.
The following arc the implications of making this transaction:
(1) Allah has put man to two very hard tests in this matter. The first is whether he acknowledges the real Owner as owner, in spite of the freedom of choice given to him, or he refuses this and becomes ungrateful, treacherous and rebellious. The second test is whether he puts his trust in his God or not, and surrenders his freedom and sacrifices his desires and wishes in this present world in return for His promise of the Gardens and eternal bliss in the Next World, even though the world were to proclaim: "A bird in hand is worth two in the bush" .
(2) This matter helps to draw a clear line of demarcation between the legal conception of the Islamic Faith and the higher and spiritual one according to which Allah will judge one in the Hereafter.
According to its legal conception, the mere verbal profession of the articles of the Faith is a sufficient proof that one is legally a Muslim and after this no Jurist is authorized to declare such a one to be a disbeliever or to expel one from the fold of the Islamic Community, unless there is a definite and clear proof that the one made a false profession of the Faith. But this is not so with Allah: Allah considers the Faith of only that person to be true, who makes this bargain with Him and sells his freedom of thought and action to Him and gives up his entire claim to ownership in His favour. That is why a man might profess the articles of the Faith and observe the prescribed obligatory duties, but if he considered himself alone to be the master and owner of his body and soul, his heart and brain and his other faculties, his property and his resources and other things in his possession, and reserved to himself the right of expending them as he willed, he shall be regarded a disbeliever in the sight of Allah, even though he should be regarded a believer in the sight of the world. This is because such a man has not made that bargain with God which is the essence of the Faith according to the Qur'an. The very fact that a man does not expend his life and property in the way Allah approves of, or expends these in the way He disapproves, shows that the one who claimed to profess the Faith either did not sell these to AIIah or after having made the transaction still regarded himself to be their master and owner.
(3) The above conception of the Islamic Faith draws a clear line of demarcation between the attitude of a Muslim and that of a disbeliever towards life. The Muslim, who sincerely believes in Allah, surrenders himself completely to Allah's Will, and does nothing whatsoever which may show that he is independent in his attitude, except when he temporarily forgets the terms of the bargain he has made with Him. Likewise no community of the Muslims can collectively adopt an independent attitude in political, cultural, economic, social and international matters and still remain Muslim. And if sometimes it temporarily forgets its subordinate position and its voluntary surrender of its freedom, it will give up the attitude of independence and readopt the attitude of surrender, as soon as it becomes aware of its error. In contrast to this, if one adopts the attitude of independence towards Allah and makes decisions about all the affairs of life in accordance with on's own wishes, whims and caprices, one shall be regarded to have adopted the attitude of disbelief, even though one was a `Muslim' or a non-Muslim.
(4) It should also be noted well that the Will of God to which a man is required to surrender himself is that which is specified by Allah Himself and not the one which the man himself declares to be the will of God. For in the latter case one does not' follow God's Will but one's own will, which is utterly against the terms of the transaction. Only that person (or community) who adopts the attitude that conforms to the teachings of His Book and His Messenger, shall be deemed to have fulfilled the terms of the transaction.
From the above implications of this transaction, it also becomes clear why the fulfilment of the terms by Allah has been deferred to the Ncxt World after the termination of the life of this world. It is obvious that the Garden is not the return for the mere profession that the buyer has sold his life and property to Allah "but it is the actual surrender of these things in the worldly life and their disposal by him as a trustee of Allah according to His Will." Thus, this transaction will be completed only when the life of the buyer comes to an end in this world and it is proved that after making the bargain, he went on fulfilling the terms of the agreement up to his last breath. For then and then alone, he will be entitled to the recompense in accordance with the terms of the transaction.
It will also be worthwhile to understand the context in which this matter has been placed here. In the preceding passage, there was the mention of those people who failed in the test of their Faith and did not make the sacrifice of their time, money, life and interests for the sake of Allah and His Way, in spite of their professions, because of their negligence or lack of sincerity or absolute hypocrisy. Therefore after criticising the attitudes of different persons and sections, they have been told in clear words the implications of the Faith they had accepted: "This is not the mere verbal profession that there is God and He is One, but the acceptance of the fact that He is the Owner and the Master of your lives and possessions. Therefore, if you are not ready and willing to sacrifice these in obedience to the Command of Allah, but expend these and your energies and resources against the Will of Allah, it is a clear proof that you were false in your profession of the Faith. For the true Believers are those who have truly sold their persons and possessions to Allah, and consider Him to be their Owner and Master, and expend their energies and possessions without any reservations, where He commands them to expend, and do not expend the least of these where He forbids them to expend."
*107) Some critics say that the statement "this promise is contained in the Torah and the Gospel" is not confirmed by these Books. Their objection in regard to the Gospel is obviously wrong for even in the existing Gospels there are sayings of Prophet Jesus that confirm this verse. For instance:
"Blessed arc they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven." (MAT. 5: 10).
"He that findeth his life shall lose it: and he that loseth his life for my sake shall fmd it." (MAT. 10: 39).
"And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold and shall inherit everlasting life." (MAT. 19: 29).
It is, however, true that the matter of this transaction is not confirmed in its entirety by the existing Torah. For instance, there is a mention of the first part of the bargain at several places in one forth or the other:
. . .is not he thy father that hath bought thee? hath he not made thee, and established thee?" (DEUT. 32: 6).
"Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. " (DEUT. 6: 4-5).
But as regards the other part of the bargain, that is, the promise of the Gardens, they applied it to the land of Palestine:
"Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey." (DEUT. 6: 3).
This is because the Torah does not give any conception of the Life-after-death, the Day of Judgement, Rewards and Punishments in the Here-after, though this creed has always been an inseparable part of the Right Way. This does not, however, mean that the Torah did not originally contain this creed. The fact is that the Jews had become so materialistic during the period of their degeneration that they had no other idea of a reward from God than the well-being and prosperity in this world. Therefore they perverted all the promises made by God in return for man's service and obedience to Him and applied those to the land of Palestine.
In this connection, it should also be noted that the above-mentioned changes became possible because the original Torah had been tampered with in several ways. Some portions were taken away from it and others were added to it. Thus, the Torah in the existing form is not purely the Word of God but also contains the comments, etc. , of the Jewish scholars mixed up with it. So much so that at some places it becomes difficult to distinguish the Word of God from the Jewish traditions, their racial prejudices, their superstitions, their ambitions and ,wishes, their legal interpretations, etc., all of which have got mixed with the Word of God. (For further details please see E.N. 2 of AI-i-`Imran).