Transliteration:( Laa taqum feehi abadaa; lamasjidun ussisa 'alat taqwaa min awwali yawmin ahaqqu 'an taqooma feeh; feehi rijaaluny yuhibbona 'any yata tah haroo; wallaahu yuhibbul muttah hireen )
“Do not stand therein [299]. No doubt, the mosque whose foundation has been laid on righteousness [300] from the very first day is more worthy that you may stand therein. In it are men who love to be purified [301], and Allah loves those who purify themselves [302].”
This verse instructs the Prophet ﷺ not to stand in the mosque built by hypocrites (Masjid al-Diraar). From this, it is understood that salaah must not be performed in mosques built or operated by infidels, hypocrites, or apostates, even if they are legally endowed, because they are not Islamic mosques, and their endowment is not religiously valid.
However, if an infidel donates wealth to a Muslim and the ownership legally transfers, then building a mosque with that wealth becomes permissible, as lawful ownership changes the ruling.
According to Tafseer Madaarik, if a mosque is built for pride, show, or political motives, or with unlawful wealth, it is also regarded like Masjid al-Diraar. Thus, mosques should be built with sincere intention and pure, lawful income.
This refers to Masjid Quba, situated in the old quarter of Madina, about three miles from the modern city center. The Holy Prophet ﷺ himself laid its foundation, and he regularly offered salaah there during his stay in Quba. Even after moving to Madina, the Prophet ﷺ would visit Masjid Quba every Saturday. As per authentic Hadith, performing salaah in Masjid Quba equals one Umrah. Some scholars argue this verse refers to Masjid Nabawi, but the stronger opinion affirms it points to Masjid Quba.
This part of the verse highlights that Masjid Quba is inhabited by pious people, which shows that a mosque filled with righteous individuals holds more excellence than others. The preference of Masjid Quba is not just in structure but also due to the spiritual purity of its people.
This verse was revealed in praise of the people of Masjid Quba, especially their emphasis on purity (taharah). When it was revealed, the companions asked the Prophet ﷺ about the meaning of their praised state of purification.
They replied that they used clay followed by water for istinja (cleaning oneself after relieving). The Prophet ﷺ approved their method, affirming its alignment with his own Sunnah.
As noted in Khazainul Irfaan, using clay first, then water, was the Sunnah of the Prophet ﷺ, which he never abandoned. If the impurity exceeds the size of a drachma coin, washing with water becomes obligatory, and if less, it is recommended (mustahab).
This verse teaches that physical and spiritual cleanliness are deeply honored in Islam, and sincerity in worship and purity elevate the rank of both mosques and their people.
The tafsir of Surah Taubah verse 108 by Ibn Kathir is unavailable here.
Please refer to Surah Taubah ayat 107 which provides the complete commentary from verse 107 through 108.
(9:108) Never stand therein. Surely a mosque founded from the first day on piety is more worthy that you should stand in it for Prayer. In it are people who love to purify themselves, and Allah loves those that purify themselves.[102]
102. “Who warred against Allah and His Messenger” was Abu Amir who belonged to the clan of Aus of Al-Madinah. He had become Christian monk during the period of ignorance before the migration of the Prophet (peace be upon him) and was well known as a scholar of the Scriptures and was held in great reverence as a pious monk. But his scholarship and asceticism, instead of leading him to the truth, became hindrance in the way. That was why he not only rejected Islam but also became a bitter enemy of the Prophet (peace be upon him) and his mission, for he took the Prophet (peace be upon him) for a rival in the holy business of priesthood. At first he ignored the Prophet (peace be upon him) and his mission in the hope that the power of the Quraish would suffice to crush him and his mission. But when the Quraish suffered an utter defeat in the battle of Badr, he could no longer ignore it, so he started a vigorous vicious campaign against the Islamic movement. Accordingly, he left Al-Madinah and visited different clans, in order to incite them against Islam, and was one of those who brought about the battle of Uhd. It is said that he had gotten some pits dug in the battle field of Uhd, and that the Prophet (peace be upon him) fell into one of these and received injuries. Then he played an important role in organizing the armies which came to invade Al-Madinah in the battle of Al-Ahzab. Likewise this Christian monk took a very active part in giving support to the mushriks against Islam in all the subsequent battles up to the battle of Hunain. At last, when he realized that no power in Arabia could withstand the onslaught of Islam, he left Arabia and went to the Roman Caesar in order to warn him of the rising danger from AIMadinah. It was because of his efforts that the Caesar began to make preparations for invading Arabia, to counteract which the Prophet (peace be upon him) went forth on the expedition to Tabuk.
Now let us consider the background of the building of the mosque that was built to harm the righteous mission.
A section of the hypocrites of Al-Madinah collaborated wholeheartedly with Abu Amir in all the above mentioned hostile activities against Islam. They also fully agreed with him that he should use his spiritual influence to obtain military help from the Roman Caesar and the Christian states of northern Arabia. Accordingly, when he was preparing to go to the Roman Caesar to urge him to invade Arabia, they devised a plan of making a mosque of their own to serve as a safe meeting place for organizing themselves into a separate party because none would suspect that they were carrying on evil activities under the garb of religion. Moreover, this mosque would serve as an ambush for the agents of Abu Amir who could stay in it as travelers and mendicants without raising any suspicion that they were spies of the enemy.
As there were already two mosques in Al-Madinah, one at Quba and the other Masjid-i-Nabavi in the city. Obviously there was no need for a third one. The hypocrites themselves understood this: therefore they began to invent reasons to show that there was really a need for a third mosque. Accordingly, they went to the Prophet (peace be upon him) and said, “We need another mosque because it is very difficult for the people of this area, especially the old, the sick and the disabled, to offer the five prescribed prayers in either of the two mosques, during the winter season and the rainfall. Therefore we intend to build a new mosque only for the convenience of those who live at a distance from the two mosques but are desirous of saying their prayers in congregation.
With such professedly pure motives, these mischief makers built the mosque and then went to the Prophet (peace be upon him) with the request to stand in this new mosque and lead the congregation in one of the prescribed prayers so as to perform its opening ceremony. But the Prophet (peace be upon him) postponed the matter, saying, “At this time I am wholly engaged in making preparations for the expedition to Tabuk. I shall consider the matter on my return home.” After this he went forth to Tabuk, and they started their nefarious activities. They went on organizing themselves and conspiring against Islam in the mosque and decided to crown Abdullah bin Ubayy as their king, as soon as the Muslims would meet with reverses and be utterly crushed down by the Romans, as they had expected. But their expectations were all frustrated by what happened at Tabuk. Then on the revelation of these verses during the return journey at a place, Zi-Avan, near Al-Madinah, the Prophet (peace be upon him) dispatched some men to demolish the mosque before his entry into the city.
[504]- This description is of the Qubā’ mosque.
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