Surah At-Tawbah (9): 19

Issues Discussed in the Verse

Several narrations exist regarding the revelation of this verse:

1. Ibn Abbas (in some narrations): When 'Ali (RA) spoke sternly to Al-'Abbas, Al-'Abbas replied, "If you preceded us in Islam, Hijra (migration), and Jihad, then surely we were the ones who maintained the Sacred Mosque and provided water for the pilgrims." This verse was then revealed.
2. The Polytheists and the Jews: The polytheists claimed to the Jews, "We are the providers of water for the pilgrims and the maintainers of the Sacred Mosque; are we not better than Muhammad and his companions?" The Jews affirmed that they were superior.
3. 'Ali and Al-'Abbas (after Al-'Abbas's conversion): 'Ali (RA) asked his uncle, "O uncle, why do you not perform Hijra and join the Messenger of Allah (PBUH)?" Al-'Abbas replied, "Am I not engaged in something better than Hijra? I provide water for the pilgrims of the House of Allah and maintain the Sacred Mosque." When this verse was revealed, Al-'Abbas said, "I think I must abandon our practice of providing water." The Prophet (PBUH) then said, "Maintain your practice of providing water, for there is good in it for you."
4. A Dispute over Merit: Talhah ibn Shaybah, Al-'Abbas, and 'Ali disputed their merits. Talhah claimed, "I am the custodian of the House; I hold its key, and if I wished, I could enter it." Al-'Abbas claimed, "I am the custodian of the water provision and its maintainer." 'Ali claimed, "I am the one associated with Jihad." Then Allah revealed this verse.

Al-Razi's Analysis of the Context:

The discussion hinges on whether this verse concerns a comparison among Muslims or between Muslims and disbelievers.

• Argument for Comparison Among Muslims: Those who hold this view cite the subsequent verse concerning the believing emigrants: $\text{{ أولئك أعظم درجة عند الله }} (Those are greater in rank with Allah). This implies that the party being contrasted (those who maintained the water/mosque) must also have some rank with Allah, which is only fitting for a believer. We will address this point later.
• Argument for Comparison Between Muslims and Disbelievers (The Preferred View): Those who argue for this comparison cite the structure of the verse itself, contrasting them with \text{{ كمن ءامن بالله }} (one who believes in Allah). This view is closer to the truth for Al-Razi.

Reconciling the Verse with Previous Ones (Connecting to Verse 18):

We previously established (in interpreting \text{{ إنما يعمر مساجد الله من ءامن بالله }}) that Al-'Abbas used his service (maintaining the Mosque and providing water) as proof of his virtue. Allah responded in two ways:

1. First Response (from the previous verse): Maintaining the Mosque only confers virtue if it originates from a believer. If it comes from a disbeliever, it yields no benefit whatsoever.
2. Second Response (from this verse): Even if we concede that maintaining the Mosque and providing water merits some degree of virtue, it is extremely minor compared to faith in Allah and Jihad. Mentioning these deeds in opposition to faith and Jihad is erroneous, as it equates something supremely noble with something utterly trivial. This establishes the correct coherence between this verse and the preceding one.

The author of Al-Kashshāf states that Siqāyah (providing water) and ʿImārah (maintaining/building) are verbal nouns (masdars) derived from the verbs saqā and ʿamara, similar to ṣiyānah (guarding) and wiqāyah (protection).

The verse states: \text{{ أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن ءامن بالله }} (Have you made the provision of water for the pilgrims and the maintenance of the Sacred Mosque like one who believes in Allah?).

Since Siqāyah and ʿImārah are actions (verbal nouns), and \text{{ من ءامن بالله }} refers to the actor (the believer), the literal reading suggests equating an action with an actor (or an attribute with an essence), which is impossible. Therefore, interpretation is necessary in two ways:

1. Interpretation 1 (Equating Actors): The implied meaning is: "Have you made the people who provide water for the pilgrims and maintain the Sacred Mosque like one who believes in Allah?" This is supported by the reading of Abdullah ibn Al-Zubayr: \text{{ بعبده ليلا من المسجد الحرام }} (though the text here seems slightly garbled, the intent is to equate the people).
2. Interpretation 2 (Equating Actions): The implied meaning is: "Have you made the act of providing water like the act of faith of one who believes in Allah?" This is analogous to the verse: \text{{ ليس البر أن تولوا وجوهكم... ولكن البر من ءامن بالله }} (Righteousness is not turning your faces [in prayer]... but righteousness is the one who believes in Allah).

Hasan al-Basri stated that the provision of water (Siqāyah) was done using nabīdh (a weak infusion) made from dried grapes. 'Umar (RA) once found the nabīdh of the provision to be too strong, so he diluted it threefold with water, advising, "If it becomes too strong for you, dilute it with water."

The maintenance of the Sacred Mosque (ʿImārah) refers to equipping it and beautifying the appearance of its walls.

After describing both groups, Allah states: \text{{ لا يستوون }} (They are not equal). However, since simply denying equality does not specify which party is superior, Allah clarifies the superior party by saying: \text{{ والله لا يهدى القوم الظالمين }} (And Allah does not guide the wrongdoing people).

This indicates that the disbelievers are ẓālimūn (wrongdoers) because:

1. They were created for faith, yet they chose disbelief, thus wronging themselves (placing something in the wrong place).
2. They wronged the Sacred Mosque itself, as Allah created it for His worship, but they made it a place for idol worship—which is a form of injustice (ẓulm).

\text{{ الذين ءامنوا وهاجروا وجاهدوا فى سبيل الله بأموالهم وأنفسهم أعظم درجة عند الله وأولائك هم الفائزون * يبشرهم ربهم برحمة منه ورضوان وجنات لهم فيها نعيم مقيم * خالدين فيهآ أبدا إن الله عنده أجر عظيم }}$

Translation:

(20) Those who believed, emigrated, and strove in the cause of Allah with their wealth and their lives have the greatest rank in the sight of Allah. And it is those who are the successful ones.

(21) Their Lord gives them good tidings of Mercy from Him, and His pleasure, and Gardens wherein there is lasting delight.

(22) In them they will abide forever. Indeed, Allah—with Him is a great reward.