Ат-Тавба 9:97–108

The Bedouins are the Worst in Disbelief and Hypocrisy

Allah states that there are disbelievers, hypocrites and believers among the bedouins. He also states that the disbelief and hypocrisy of the bedouins is worse and deeper than the disbelief and hypocrisy of others. They are the most likely of being ignorant of the commandments that Allah has revealed to His Messenger . Al-A`mash narrated that Ibrahim said, "A bedouin man sat next to Zayd bin Sawhan while he was speaking to his friends. Zayd had lost his hand during the battle of Nahawand. The bedouin man said, `By Allah! I like your speech. However, your hand causes me suspicion.' Zayd said, `Why are you suspicious because of my hand, it is the left hand that is cut' The bedouin man said, `By Allah! I do not know which hand they cut off (for committing theft), is it the right or the left' Zayd bin Sawhan said, `Allah has said the truth,

الاٌّعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَآ أَنزَلَ اللَّهُ عَلَى رَسُولِهِ

(The bedouins are the worst in disbelief and hypocrisy, and more likely to not know the limits which Allah has revealed to His Messenger.)" Imam Ahmad narrated that Ibn `Abbas said that the Messenger of Allah ﷺ said,

«مَنْ سَكَنَ الْبَادِيَةَ جَفَا، وَمَنِ اتَّبَعَ الصَّيْدَ غَفَلَ، وَمَنْ أَتَى السُّلْطَانَ افْتُتِن»

(He who lives in the desert becomes hard-hearted, he who follows the game becomes heedless, and he who associates with the rulers falls into Fitnah.) Abu Dawud, At-Tirmidhi and An-Nasa'i collected this Hadith. At-Tirmidhi said, "Hasan Gharib." The Prophet once had to give a bedouin man many gifts because of what he gave him as a gift, until the bedouin became satisfied. The Prophet said,

«لَقَدْ هَمَمْتُ أَنْ لَا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرَشِيَ أَوْ ثَقَفِيَ أَوْ أَنْصَارِيَ أَوْ دَوْسِي»

(I almost decided not to accept a gift except from someone from Quraysh, Thaqafi, the Ansar or Daws.) This is because these people lived in cities, Makkah, At- Ta'if, Al-Madinah and Yemen, and therefore, their conduct and manners are nicer than that of the hard-hearted bedouins. Allah said next,

وَاللَّهُ عَلِيمٌ حَكِيمٌ

(And Allah is All-Knower, All-Wise.) Allah knows those who deserve to be taught faith and knowledge, He wisely distributes knowledge or ignorance, faith or disbelief and hypocrisy between His servants. He is never questioned as to what He does, for He is the All-Knower, All-Wise. Allah also said that among bedouins are those,

مَن يَتَّخِذُ مَا يُنفِقُ

(who look upon what they spend), in the cause of Allah,

مَغْرَمًا

(as a fine), as a loss and a burden,

وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ

(and watch for calamities for you), awaiting afflictions and disasters to strike you,

عَلَيْهِمْ دَآئِرَةُ السَّوْءِ

(on them be the calamity of evil), evil will touch them instead,

وَاللَّهُ سَمِيعٌ عَلِيمٌ

(And Allah is All-Hearer, All-Knower.) Allah hears the invocation of His servants and knows who deserves victory, who deserve failure. Allah's said;

وَمِنَ الاٌّعْرَابِ مَن يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَتٍ عِندَ اللَّهِ وَصَلَوَتِ الرَّسُولِ

(And of the bedouins there are some who believe in Allah and the Last Day, and look upon what they spend (in Allah's cause) as means of nearness to Allah, and a cause of receiving the Messenger's invocations.) This is the type of praiseworthy bedouins. They give charity in Allah's cause as way of achieving nearness to Allah and seeking the Messenger's invocation for their benefit,

أَلا إِنَّهَا قُرْبَةٌ لَّهُمْ

(Indeed these are a means of nearness for them.) they will attain what they sought,

سَيُدْخِلُهُمُ اللَّهُ فِى رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

(Allah will admit them to His mercy. Certainly Allah is Oft-Forgiving, Most Merciful.)

Virtues of the Muhajirin, Ansar and Those Who followed Them in Faith

Allah mentions that He is pleased foremost with the Muhajirin, Ansar and those who followed them in faith, and that they are well-pleased with Him, for He has prepared for them the gardens of delight and eternal joy. Ash-Sha`bi said that,

وَالسَّبِقُونَ الاٌّوَّلُونَ مِنَ الْمُهَجِرِينَ وَالأَنْصَرِ

(The foremost Muhajirin and Ansar) are those who conducted the pledge of Ar-Ridwan in the year of Hudaybiyyah. Abu Musa Al-Ash`ari, Sa`id bin Al-Musayyib, Muhammad bin Sirin, Al-Hasan and Qatadah said that they are those who performed the prayer towards the two Qiblahs with the Messenger of Allah ﷺ first toward Jerusalem and later toward the Ka`bah. Allah, the Most Great, stated that He is pleased foremost with the Muhajirin, the Ansar and those who followed their lead with excellence. Therefore, woe to those who dislike or curse them, or dislike or curse any of them, especially their master after the Messenger ﷺ, the best and most righteous among them, the Siddiq (the great truthful one) and the grand Khalifah, Abu Bakr bin Abi Quhafah, may Allah be pleased with him. The failure group, the Rafidah (a sect of Shiites), are the enemies of the best Companions, they hate and curse them, we seek refuge with Allah from such evil. This indicates that the minds of these people are twisted and their hearts turned upside down, for where are they in relation to believing in the Qur'an They curse those whom Allah stated He is pleased with! As for the followers of the Sunnah, they are pleased with those whom Allah is pleased with, curse whomever Allah and His Messenger curse, and give their loyalty to Allah's friends and show enmity to the enemies of Allah. They are followers not innovators, imitating the Sunnah they do not initiate it on their own. They are indeed the party of Allah, the successful, and Allah's faithful servants.

Hypocrites among the Bedouins and Residents of Al-Madinah

Allah informs His Messenger, peace be upon him, that among the bedouins around Al-Madinah there are hypocrites and in Al-Madinah itself, those,

مَرَدُواْ عَلَى النَّفَاقِ

(who persist in hypocrisy;) meaning they insisted on hypocrisy and continued in it Allah's statement,

لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ

(you know them not, We know them), does not contradict His other statement,

وَلَوْ نَشَآءُ لأَرَيْنَكَهُمْ فَلَعَرَفْتَهُم بِسِيمَهُمْ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ

(Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!)47:30, because the latter Ayah describes them by their characteristics, not that the Messenger ﷺ knows all those who have doubts and hypocrisy. The Messenger ﷺ knew that some of those who associated with him from the people of Al-Madinah were hypocrites, and he used to see them day and night but did not know who they were exactly. We mentioned before in the explanation of,

وَهَمُّواْ بِمَا لَمْ يَنَالُواْ

(...and they resolved that (plot) which they were unable to carry out...)9:74 that the Prophet informed Hudhayfah of the names of fourteen or fifteen hypocrites. This knowledge is specific in this case, not that the Messenger of Allah ﷺ was informed of all their names, and Allah knows best. `Abdur-Razzaq narrated that Ma`mar said that Qatadah commented on this Ayah 9:101, "What is the matter with some people who claim to have knowledge about other people, saying, `So-and-so is in Paradise and so-and-so is in the Fire.' If you ask any of these people about himself, he would say, `I do not know (if I will end up in Paradise or the Fire)!' Verily, you have more knowledge of yourself than other people. You have assumed a job that even the Prophets before you refrained from assuming. Allah's Prophet Nuh said,

وَمَا عِلْمِى بِمَا كَانُواْ يَعْمَلُونَ

(And what knowledge have I of what they used to do)26:112 Allah's Prophet Shu`ayb said,

بَقِيَّتُ اللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ وَمَآ أَنَاْ عَلَيْكُمْ بِحَفِيظٍ

(That which is left by Allah for you (after giving the rights of the people) is better for you, if you are believers. And I am not a guardian over you)11:86, while Allah said to His Prophet ,

لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ

(you know them not, We know them.)" Mujahid said about Allah's statement,

سَنُعَذِّبُهُم مَّرَّتَيْنِ

(We shall punish them twice), "By killing and capture." In another narration he said, "By hunger and torment in the grave,

ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ

(and thereafter they shall be brought back to a great (horrible) torment.)" `Abdur-Rahman bin Zayd bin Aslam said, "The torment in this life strikes their wealth and offspring," and he recited this Ayah,

فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا

(So let not their wealth nor their children amaze you; Allah only wants to punish them with these things in the life of this world.) 9:55 These afflictions torment them, but will bring reward for the believers. As for the torment in the Hereafter, it is in the Fire,

ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ

(and thereafter they shall be brought back to a great (horrible) torment.)

Some Believers stayed away from Battle because They were Lazy

After Allah explained the characteristics of the hypocrites who stayed away from battle because they sought to avoid it out of denial and doubt, He then mentioned the disobedient who stayed away from Jihad due to laziness and preferring comfort, even though they truely believed,

وَءَاخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ

(And others who have acknowledged their sins,) These people admitted their error to themselves and their Lord. They had performed good deeds before, as well as, this evil deed that they committed. For them there was forgiveness and pardon of Allah. This Ayah is general, covering all sinners who combine good and evil deeds, thus becoming partly impure, even though it was revealed about some people in specific. Ibn `Abbas said that,

وَءَاخَرُونَ

(And (there are) others), refers to Abu Lubabah and some of his friends who stayed away from the battle of Tabuk and the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ returned from that battle, this group, Abu Lubabah and five, seven or nine with him, tied themselves to the pillars of the Masjid and refused to let anyone untie them except the Messenger of Allah . When this Ayah was revealed,

وَءَاخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ

(And (there are) others who have acknowledged their sins,) the Messenger of Allah ﷺ untied them and pardoned them. " Al-Bukhari recorded that Samurah bin Jundub said that the Messenger of Allah ﷺ said to us,

«أَتَانِي اللَّيْلَةَ آتِيَانِ فَابْتَعَثَانِي، فَانْتَهَيَا بِي إِلَى مَدِينَةٍ مَبْنِيَّةٍ بِلَبِنِ ذَهَبٍ وَلَبِنِ فِضَّةٍ فَتَلَقَّانَا رِجَالٌ شَطْرٌ مِنْ خَلْقِهِمْ كَأَحْسَنِ مَا أَنْتَ رَاءٍ، وَشَطْرٌ كَأَقْبَحِ مَا أَنْتَ رَاءٍ، قَالَا لَهُمْ: اذْهَبُوا فَقَعُوا فِي ذَلِكَ النَّهْرِ فَوَقَعُوا فِيهِ ثُمَّ رَجَعُوا إِلَيْنَا قَدْ ذَهَبَ ذَلِكَ السُّوءُ عَنْهُمْ فَصَارُوا فِي أَحْسَنِ صُورَةٍ، قَالَا لِي: هَذِهِ جَنَّةُ عَدْنٍ وَهَذَا مَنْزِلُكَ، قَالَا: وَأَمَّا الْقَوْمُ الَّذِينَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنٌ وَشَطْرٌ مِنْهُمْ قَبِيحٌ، فَإِنَّهُمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا تَجَاوَزَ اللهُ عَنْهُم»

(Last Night, two (angels) came to me (in a vision) and took me to a city, built with bricks made of gold and silver. We met some men who, part of their bodies were as handsome as you ever saw and the part as ugly as you ever saw. The two (angels) ordered these men to go to a river and submerge themselves in it; they did that and came back to us, and the ugliness went away from them, thus becoming the most beautiful form. The two said to me, `This is the garden of Eden, and this is your residence in it.' The two said, `As for the men who had part of their body handsome and part ugly, they have mixed a deed that was righteous with another that was evil. Allah has pardoned them.') Al-Bukhari recorded this Hadith in a short form upon the explanation of this Ayah.

The Command to collect the Zakah and Its Benefits

Allah commanded His Messenger to take Sadaqah from the Muslims' money to purify and sanctify them with it. This Ayah is general, even though some said that it refers specifically to those who mixed good and evil deeds, who admitted to their errors. Some bedouin later thought that paying Zakah to the Leader was not legislated except to the Messenger ﷺ himself, using this Ayah as evidence,

خُذْ مِنْ أَمْوَلِهِمْ صَدَقَةً

(Take Sadaqah from their wealth.) Abu Bakr As-Siddiq and other Companions refuted this ill comprehension and fought against them until they paid the Zakah to the Khalifah, just as they used to pay it to the Messenger of Allah ﷺ. As-Siddiq said, "By Allah! If they abstain from paying a bridle that they used to pay to the Messenger of Allah ﷺ, I will fight them for refraining from paying it." Allah's statement,

وَصَلِّ عَلَيْهِمْ

(and Salli for them), means, supplicate for them, and ask Allah to forgive them. In the Sahih, Muslim recorded that `Abdullah bin Abi Awfa said, "Whenever the Prophet was brought charity, he used to invoke Allah for those who brought it. My father also brought his charity and the Prophet said,

«اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى»

(O Allah! I invoke You for the family of Abu Awfa.)" Allah's statement,

إِنَّ صَلَوَتَكَ سَكَنٌ لَّهُمْ

(Verily, your Salat are a Sakan for them), means, a mercy for them, according to Ibn `Abbas. Allah said next,

وَاللَّهُ سَمِيعٌ

(and Allah is All-Hearer,) of your invocation (O Muhammad),

عَلِيمٌ

(All-Knower.) in those who deserve your invocation on their behalf, who are worthy of it. Allah said,

أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَتِ

(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat) This Ayah encourages reverting to repentance and giving charity, for each of these actions erases, deletes and eradicate sins. Allah states that He accepts the repentance of those who repent to Him, as well as charity from pure resources, for Allah accepts it with His Right Hand and raises it for its giver until even a date becomes as large as Mount Uhud. Abu Hurayrah narrated that the Messenger of Allah ﷺ said,

«إِنَّ اللهَ يَقْبَلُ الصَّدَقَةَ وَيَأْخُذُهَا بِيَمِينِهِ فَيُرَبِّيهَا لِأَحَدِكُمْ كَمَا يُرَبِّي أَحَدُكُمْ مُهْرَهُ، حَتَّى إِنَّ اللُّقْمَةَ لَتَكُونُ مِثْلَ أُحُد»

(Verily, Allah accepts charity, receives it in His Right Hand and develops it for its giver, just as one of you raises his pony, until the bite of food becomes as large as Uhud.) wThe Book of Allah, the Exalted and Most Honored, testifies to this Hadith,

أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَتِ

(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat), and,

يَمْحَقُ اللَّهُ الْرِّبَواْ وَيُرْبِى الصَّدَقَتِ

(Allah will destroy Riba and will give increase for Sadaqat.) 2:276 `Abdullah bin Mas`ud said, "Charity falls in Allah's Hand before it falls in the needy's hand," he then recited this Ayah,

أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَتِ

(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat).

Warning the Disobedient

Mujahid said that this Ayah carries a warning from Allah to those who defy His orders. Their deeds will be shown to Allah, Blessed and Most Honored, and to the Messenger and the believers. This will certainly occur on the Day of Resurrection, just as Allah said,

يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ

(That Day shall you be brought to Judgement, not a secret of you will be hidden.) 69:18,

يَوْمَ تُبْلَى السَّرَآئِرُ

(The Day when all the secrets will be examined.)86:9, and,

وَحُصِّلَ مَا فِى الصُّدُورِ

(And that which is in the breasts (of men) shall be made known.)100:10 Allah might also expose some deeds to the people in this life. Al-Bukhari said that `Aishah said, "If the good deeds of a Muslim person please you, then say,

اعْمَلُواْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ

(Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers.)" There is a Hadith that carries a similar meaning. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said,

«لَا عَلَيْكُمْ أَنْ تُعْجَبُوا بِأَحَدٍ حَتَّى تَنْظُرُوا بِمَ يُخْتَمُ لَهُ،فَإِنَّ الْعَامِلَ يَعْمَلُ زَمَانًا مِنْ عُمْرِهِ أَوْ بَرهَةً مِنْ دَهْرِهِ . بِعَمَلٍ صَالِحٍ لَوْ مَاتَ عَلَيْهِ دَخَلَ الْجَنَّةَ ثُمَّ يَتَحَوَّلُ فَيَعْمَلُ عَمَلًا سَيِّئًا، وَإِنَّ الْعَبْدَ لَيَعْمَلُ الْبُرْهَةَ مِنْ دَهْرِهِ بِعَمَلٍ سَيِّءٍ، لَوْ مَاتَ عَلَيْهِ دَخَلَ النَّارَ ثُمَّ يَتَحَوَّلُ فَيَعْمَلُ عَمَلًا صَالِحًا، وَإِذَا أَرَادَ اللهُ بِعَبْدِهِ خَيْرًا اسْتَعْمَلَهُ قَبْلَ مَوْتِه»

(Do not be pleased with someone's deeds until you see what his deeds in the end will be like. Verily, one might work for some time of his life with good deeds, so that if he dies while doing it, he will enter Paradise. However, he changes and commits evil deeds. one might commit evil deeds for some time in his life, so that if he dies while doing them he will enter the Fire. However, he changes and performs good deeds. If Allah wants the good of a servant He employs him before he dies.) He was asked, "How would Allah employ him, O Allah's Messenger" He said,

«يُوَفِّقُهُ لِعَمِلٍ صَالِحٍ ثُمَّ يَقْبِضُهُ عَلَيْه»

(He directs him to perform good deeds and takes his life in that condition.) Only Imam Ahmad collected this Hadith.

Delaying the Decision about the Three Companions Who stayed away from the Battle of Tabuk

Ibn `Abbas, Mujahid, `Ikrimah, Ad-Dahhak and several others said that those mentioned in the Ayah are the three who were made to wait to know if their repentance was accepted; Mararah bin Ar-Rabi`, Ka`b bin Malik and Hilal bin Umayyah. Some Companions stayed behind from the battle of Tabuk due to laziness, preferring comfort, ease, ripe fruits and shade. They did not lag behind because of hypocrisy or doubts. Some of them tied themselves to the pillars (of the Masjid) like Abu Lubabah and several of his friends did. Some of them did not do that, and they are the three mentioned here. Those who tied themselves received their pardon before these three men whose pardon was delayed, until this Ayah was revealed,

(Allah has forgiven the Prophet, the Muhajirin and the Ansar...)

(And the three who stayed behind, until for them the earth, vast as it is, was straitened...) We will mention the Hadith about this story from Ka`b bin Malik. Allah said,

(whether He will punish them or will forgive them. ) meaning, they are at Allah's mercy, if He wills, He pardons them or punishes them. However, Allah's mercy comes before His anger,

(And Allah is All-Knowing, All-Wise.) 9:106 Allah knows those who deserve the punishment and those who deserve the pardon. He is All-Wise in His actions and statements, there is no deity worthy of worship nor Lord besides Him.

Masjid Ad-Dirar and Masjid At-Taqwa

The reason behind revealing these honorable Ayat is that before the Messenger of Allah ﷺ migrated to Al-Madinah, there was a man from Al-Khazraj called "Abu `Amir Ar-Rahib (the Monk)." This man embraced Christianity before Islam and read the Scriptures. During the time of Jahiliyyah, Abu `Amir was known for being a worshipper and being a notable person among Al-Khazraj. When the Messenger of Allah ﷺ arrived at Al-Madinah after the Hijrah, the Muslims gathered around him and the word of Islam was triumphant on the day of Badr, causing Abu `Amir, the cursed one, to choke on his own saliva and announce his enmity to Islam. He fled from Al-Madinah to the idolators of Quraysh in Makkah to support them in the war against the Messenger of Allah ﷺ. The Quraysh united their forces and the bedouins who joined them for the battle of Uhud, during which Allah tested the Muslims, but the good end is always for the pious and righteous people. The rebellious Abu `Amir dug many holes in the ground between the two camps, into one of which the Messenger fell, injuring his face and breaking one of his right lower teeth. He also sustained a head injury. Before the fighting started, Abu `Amir approached his people among the Ansar and tried to convince them to support and agree with him. When they recognized him, they said, "May Allah never burden an eye by seeing you, O Fasiq one, O enemy of Allah!" They cursed him and he went back declaring, "By Allah! Evil has touched my people after I left." The Messenger of Allah ﷺ called Abu `Amir to Allah and recited the Qur'an to him before his flight to Makkah, but he refused to embrace Islam and rebelled. The Messenger ﷺ invoked Allah that Abu `Amir die as an outcast in an alien land, and his invocation came true. After the battle of Uhud was finished, Abu `Amir realized that the Messenger's ﷺ call was still rising and gaining momentum, so he went to Heraclius, the emperor of Rome, asking for his aid against the Prophet . Heraclius gave him promises and Abu `Amir remained with him. He also wrote to several of his people in Al-Madinah, who embraced hypocrisy, promising and insinuating to them that he will lead an army to fight the Messenger of Allah ﷺ to defeat him and his call. He ordered them to establish a stronghold where he could send his emissaries and to serve as an outpost when he joins them later on. These hypocrites built a Masjid next to the Masjid in Quba', and they finished building it before the Messenger ﷺ went to Tabuk. They went to the Messenger ﷺ inviting him to pray in their Masjid so that it would be a proof that the Messenger ﷺ approved of their Masjid. They told him that they built the Masjid for the weak and ill persons on rainy nights. However, Allah prevented His Messenger from praying in that Masjid. He said to them,

«إِنَّا عَلَى سَفَرٍ وَلَكِنْ إِذَا رَجَعْنَا إِنْ شَاءَ الله»

(If we come back from our travel, Allah willing.)" When the Messenger of Allah ﷺ came back from Tabuk and was approximately one or two days away from Al-Madinah, Jibril came down to him with the news about Masjid Ad-Dirar and the disbelief and division between the believers, who were in Masjid Quba' (which was built on piety from the first day), that Masjid Ad-Dirar was meant to achieve. Therefore, the Messenger of Allah ﷺ sent some people to Masjid Ad-Dirar to bring it down before he reached Al-Madinah. `Ali bin Abi Talhah reported that Ibn `Abbas said about this Ayah (9:107), "They are some people of the Ansar to whom Abu `Amir said, `Build a Masjid and prepare whatever you can of power and weapons, for I am headed towards Caesar, emperor of Rome, to bring Roman soldiers with whom I will expel Muhammad and his companions.' When they built their Masjid, they went to the Prophet and said to him, "We finished building our Masjid and we would like you pray in it and invoke Allah for us for His blessings."Allah revealed this verse,

لاَ تَقُمْ فِيهِ أَبَدًا

(Never stand you therein), until,

الْظَّلِمِينَ

(...wrongdoers) " Allah said next,

وَلَيَحْلِفَنَّ

(they will indeed swear), those who built it,

إِنْ أَرَدْنَا إِلاَّ الْحُسْنَى

(that their intention is nothing but good.) by building this Masjid we sought the good and the comfort of the people. Allah replied,

وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَذِبُونَ

(Allah bears witness that they are certainly liars) for they only built it to harm Masjid Quba', and out of disbelief in Allah, and to divide the believers. They made it an outpost for those who warred against Allah and His Messenger , such as Abu `Amir the Fasiq who used to be called Ar-Rahib, may Allah curse him! Allah said,

لاَ تَقُمْ فِيهِ أَبَدًا

(Never stand you therein), prohibiting His Prophet and his Ummah from ever standing in it in prayer.

Virtues of Masjid Quba

Allah encouraged His Prophet to pray in Masjid Quba' which, from the first day, was built on Taqwa, obedience to Allah and His Messenger , for gathering the word of the believers and as an outpost and a fort for Islam and its people. This is why Allah the Exalted said,

لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ

(Verily, the Masjid whose foundation was laid from the first day on Taqwa is more worthy that you stand therein (to pray).) in reference to the Masjid of Quba'. An authentic Hadith records that the Messenger of Allah ﷺ said,

«صَلَاةٌ فِي مَسْجِدِ قُبَاءٍ كَعُمْرَة»

(One prayer in Masjid Quba' is just like an `Umrah.) It is recorded in the Sahih that the Messenger of Allah ﷺ used to visit Masjid Quba' while riding and walking. Imam Ahmad recorded that `Uwaym bin Sa`idah Al-Ansari said that the Prophet went to Masjid Quba' and asked,

«إِنَّ اللهَ تَعَالَى قَدْ أَحْسَنَ عَلَيْكُمُ الثَّنَاءَ فِي الطُّهُورِ فِي قِصَّةِ مَسْجِدِكُمْ، فَمَا هَذَا الطُّهُورُ الَّذِي تَطَهَّرُونَ بِهِ؟»

(In the story about your Masjid, Allah the Exalted has praised you concerning the purification that you perform. What is the purification that you perform) They said, "By Allah, O Allah's Messenger! We do not know except that we had neighbors from the Jews who used to use water to wash with after answering the call of nature, and we washed as they washed." Ibn Khuzaymah collected this Hadith in his Sahih. Allah's statement,

لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُواْ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

(Verily, the Masjid whose foundation was laid from the first day on Taqwa is more worthy that you stand therein (to pray). In it are men who love to clean and purify themselves. And Allah loves those who make themselves clean and pure.) This encourages praying in old Masjids that were built for the purpose of worshipping Allah alone, without partners. It is also recommended to join the prayer with the believing group and worshippers who implement their faith, those who perform Wudu' perfectly and preserve themselves from impure things. Imam Ahmad recorded that one of the Companions of the Messenger of Allah ﷺ said that the Messenger of Allah ﷺ led them in a Dawn (Subh) prayer in which he recited Surat Ar-Rum (chapter 30) and made mistakes in the recitation. When he finished the prayer, he said,

«إِنَّهُ يَلْبِسُ عَلَيْنَا الْقُرْآنَ أَنَّ أَقْوَامًا مِنْكُمْ يُصَلُّونَ مَعَنَا لَا يُحْسِنُونَ الْوُضُوءَ، فَمَنْ شَهِدَ الصَّلَاةَ مَعَنَا فَلْيُحْسِنِ الْوُضُوء»

(We sometimes make mistakes in reciting the Qur'an, there are people among you who attend the prayer with us, but do not perform Wudu' perfectly. Therefore, whoever attends the prayer with us let him make perfect Wudu'.) This Hadith indicates that complete purification helps in the performance of acts of worship and aids in preserving and completing them.