Surah At-Tawbah (9): Verses 108–110

Verse 108

Exegesis:

The commentators state that when the hypocrites built that mosque for their corrupt purposes, they approached the Messenger of Allah (PBUH) as he was preparing to leave for the expedition of Tabuk. They said: "O Messenger of Allah, we have built a mosque for the sick, the rainy nights, and the cold season. We would love for you to pray in it and supplicate for its blessing."

The Prophet (PBUH) replied: "I am on the verge of a journey; if we return, God willing, we will pray in it."

When he returned from Tabuk, they asked him to visit the mosque. Then, this verse was revealed. The Prophet (PBUH) summoned some of his companions and said: "Go to this mosque whose people are wrongdoers, demolish it, and destroy it." They did so. He then ordered that it be made a refuse dump where filth and garbage are thrown.

Al-Hasan said that the Messenger of Allah (PBUH) intended to go to that mosque, but Gabriel (AS) called out: "Never stand up in it ever!"

Analysis of the Prohibition:

1. The Prohibition: The verse explicitly forbids the Prophet (PBUH) from standing (praying) in it.
2. Timing: Ibn Jurayj narrated that they finished building that mosque on Friday, prayed in it that day, Saturday, and Sunday, and it collapsed on Monday.
3. The Reason (The Contrast): Allah then explained the reason for this prohibition by contrasting it with the other mosque:
   • One mosque was founded on piety from the very first day.
   • If praying in the mosque founded on piety prevents prayer in the second mosque (the mosque of harm, Masjid al-Dirar), then it is self-evident that prayer in the second mosque must be forbidden.

Addressing Objections:

• Objection: The superiority of one mosque over the other does not necessitate forbidding prayer in the second one.
• Response: The reasoning (ta'leel) is based on the combination of two factors:
  1. The Masjid al-Dirar was a cause of the four mentioned corruptions (harm, disbelief, division, and aiding those hostile to Allah).
  2. The mosque of piety encompasses numerous good deeds.

The Shia View (and Refutation):

Some Rafidah (Shia) argue that Allah clarified that the mosque founded on piety from the beginning is more deserving of prayer than one that is not. Since 'Ali (RA) never disbelieved in Allah even for an instant, he must be more deserving of leading the Imamate than someone who disbelieved in Allah from the start of his affair.

Our Answer: The reasoning is based on the combination of the mentioned factors, which resolves this question.

Identifying the Mosque of Piety:

There is a difference of opinion regarding which mosque is the one founded on piety:

1. Qubā’ Mosque: It is said to be the Mosque of Qubā’, which the Prophet (PBUH) used to visit every year and pray in.
2. The Prophet's Mosque: The majority hold that it is the Mosque of the Messenger of Allah (PBUH). Sa'id ibn al-Musayyab narrated that two men disputed this, one saying it was the Prophet's Mosque and the other saying it was Qubā’. When they asked the Prophet (PBUH), he said: "It is this mosque of mine."
3. Both: Al-Qadi suggests that both can be included, as saying, "A righteous man is more deserving of your company," does not restrict it to only one person.

Addressing Another Objection:

• Objection: Why did the verse say it is more worthy (أَحَقُّ) for you to stand in it, when standing in the other one is not permissible at all?
• Response: The meaning is: If standing in both were permissible, then this one (the mosque of piety) would be the priority due to the reason mentioned.

Verse 109 (Part 1)

Discussions on Purity (Tahara):

Allah favored the mosque of piety with two things:

1. It was founded on piety (as previously explained).
2. It contains men who love to purify themselves.

There are two main interpretations regarding this purification:

1. Purification from Sins: This view is considered definitive for several reasons:
   • Purification from sins and transgressions is what truly brings one closer to Allah, deserving His reward and praise.
   • The companions of Masjid al-Dirar were described by malice, disbelief, and causing division; therefore, these men must possess the opposite qualities: being free from disbelief and sins.
   • External purity (physical washing) only has value with Allah if internal purity (from disbelief and sins) is present. If internal purity exists without external cleanliness, the internal purity still holds value, making it superior.
   • A narration from Al-Kashshaf states that when this verse was revealed, the Prophet (PBUH) walked with the Muhajirun to the door of Qubā’ Mosque. Seeing the Ansar sitting there, he asked: "Are you believers?" They remained silent. He repeated the question. 'Umar (RA) replied: "O Messenger of Allah, they are believers, and I am with them." The Prophet (PBUH) asked: "Are you content with the decree?" They said yes. "Are you patient during affliction?" Yes. "Are you thankful in ease?" Yes. The Prophet (PBUH) then declared: "By the Lord of the Ka'bah, you are believers!" He then said: "O company of Ansar, Allah has praised you. What do you do regarding ablution (Wudu')?" They replied: "We follow the water with stones (i.e., we use stones for Istinja' before water)." The Prophet (PBUH) then recited: {In it are men who love to purify themselves...}

2. Purification with Water (after stones): This is the view held by most narrators (Ahl al-Akhbar).

3. Both: Some hold it encompasses both.
   • Objection: The word Tahara (purification) is literally used for removing physical impurities, and metaphorically for repentance from sins. Using one word for both its literal and metaphorical meanings simultaneously is generally impermissible.
   • Response: The word Najis (impure) refers to what is detestable (mustaqdhar), a concept shared by both physical filth and moral corruption. If this shared concept is considered, the objection is removed.

Allah then reiterated the first reason, the foundation on piety:

Verse 109 (Part 2)

Discussions on the Foundation:

1. The Term Bunyān (Building): Bunyān is a verbal noun (like ghufrān), but here it refers to the structure that was built (the passive object). Using a verbal noun for the passive object is a common metaphor (e.g., "This is the Emir's striking" meaning the object struck). Al-Wāḥidī suggested it might be used to denote the plural form of bunyān if considered a noun, as they used bunyānah for the singular.
2. Recitation: Nafi' and Ibn 'Amir recited {أَفَمَنْ أُسِّسَ بُنْيَانُهُ} (passive voice), meaning the founder/builder is the implied subject.
3. Meaning of Piety and Pleasure: {عَلَى تَقْوَى مِنَ اللَّهِ وَرِضْوَانٍ} means out of fear of Allah's punishment and desire for His reward. Obedience is only obedience when accompanied by this awe and longing.
   • Summary: The builder who constructed his building for the sake of Allah, fearing His punishment and desiring His reward, established a superior and more complete structure than the one built for the sake of disbelief and harming Allah's servants.

Verse 110

Discussions on Terminology:

1. Recitation of Jurf: Ibn 'Amir, Ḥamzah, and Abū Bakr (from 'Āṣim) recited جُرُفٍ (with a silent rā'). The rest recited it with a ḍammah on the rā'. Both are valid linguistic forms, like shaghal and shughul.
2. Meaning of Shifā and Jurf: Abū 'Ubaydah said Shifā means the edge or brink. One says "he was on the verge (ashfā) of something" when he approached it. Jurf is what remains on the edge of a valley after a flood, consisting of mud that overhangs and is on the verge of falling at any moment.
3. Meaning of Hār: Al-Layth said Hawr is the verbal noun of Jurf yahuur (the cliff cracks from behind), yet it remains in place. It is a jurf hā'ir (cracking cliff). When it falls, it has inhāra and tahawwara.

The Metaphorical Meaning:

If we understand these terms, the meaning is: Is he who founded the structure of his religion on a strong, firm foundation—which is the Truth, i.e., piety toward Allah and His pleasure—better, or he who founded it on the weakest and least enduring foundation, which is falsehood and hypocrisy?

This foundation is likened to the edge of a crumbling cliff (shafā jurufin hār) overlooking the valleys of Hell. Because it was on the edge, it was destined to collapse, and when it collapsed, it fell directly into the depths of Hell. We see no example in the world more fitting for the situation of the hypocrites than this metaphor.

Conclusion: One builder intended piety and Allah's pleasure; the second intended sin and disbelief. Thus, the first structure is noble and must be preserved, while the second is despicable and must be demolished.

Verse 110 (Conclusion)

The Cause of Doubt (Rībah):

The construction of that building became the cause for doubt arising in their hearts. The building itself is called rībah because it was the cause of the doubt. There are several ways this caused doubt:

1. The hypocrites rejoiced greatly at building Masjid al-Dirar. When the Prophet (PBUH) ordered its demolition, it weighed heavily on them, increasing their hatred for him and their suspicion regarding his prophethood.
2. When the Prophet (PBUH) ordered its demolition, they thought he did so out of envy. This removed their sense of security concerning him, increasing their fear that he might order their execution or the confiscation of their wealth.
3. They believed they were doing good by building the mosque. When the Prophet (PBUH) ordered its demolition, they remained confused and doubtful as to the reason for the order.
4. They remained doubtful whether Allah would forgive them for the sin of building that mosque.

The first explanation is the soundest.

Discussions on "Cutting the Hearts":

1. Recitation: Ibn 'Amir, Ḥafṣ (from 'Āṣim), and Ḥamzah recited {أَنْ تَقَطَّعَ} (with fatḥ on the tā' and a doubled ṭā'), meaning "to be cut up." The rest recited it passively (with ḍamm on the tā'). Ibn Kathir recited {تَقَطَّعَ} (with fatḥ on the ṭā' and a quiescent qāf), meaning "You [Allah] cut their hearts."
2. Meaning: It means making their hearts into pieces, either by the sword or by intense grief and weeping. Only then would that doubt cease. The intent is that this doubt remains in their hearts forever, and they die in this state of hypocrisy.
3. Alternative Meanings:
   • It means until they repent a repentance that cuts their hearts due to regret and sorrow over their negligence.
   • Until their hearts split open from grief and anguish.
   • Al-Ḥasan recited {إِلَى أَنْ تَقَطَّعَ} (until...).
   • The recitation of 'Abdullah had: {وَلَوْ قُطِّعَتْ قُلُوبُهُمْ} (And if their hearts were cut...).

Meaning: Allah is Knowing of their conditions, and Wise in the judgments He passes upon them.

Verse 111

Exegesis:

This verse describes the ultimate transaction between Allah and the believers.

1. The Purchase: Allah has purchased their lives and wealth.
2. The Price: Paradise (al-Jannah).
3. The Action: They fight in the cause of Allah, killing and being killed.
4. The Guarantee: This is a true promise binding upon Allah in the Torah, the Gospel, and the Qur'an.
5. The Exhortation: Who is more faithful to His covenant than Allah? So, rejoice in this transaction you have made.
6. The Result: That is the great success.