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Qur'an 9:109

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Qur'an 9:109
Verse's Information
SuraSura al-Tawba
Verse109
Juz'11
Content Information
Cause of
Revelation		Construction of a mosque next to Masjid Quba by hypocrites
Place of
Revelation		Medina
AboutComparison of the builders of Masjid al-Dirar and the recommended mosque


Verse 109 of Sura al-Tawba (Arabic: الآية 109 من سورة التوبة) (Qur'an 9:109) compares the goals of the builders of mosques. It likens mosques built on the basis of Taqwa (God-wariness) to a firm and stable structure, while it considers mosques established on the basis of hypocrisy (nifāq) like a weak and unstable structure on the edge of a precipice that collapses into the fire of Hell.

The verse highlights a contrast between the conduct of believers and hypocrites, illustrating two distinct approaches to religious commitment. Exegetes consider its Occasion of Revelation to be related to hypocrites and the construction of Masjid al-Dirar. After the revelation of the verses, Prophet Muhammad (s) issued an order to destroy Masjid al-Dirar to prevent corruption and division. Interpretations such as the difference between the action of a God-wary person and a hypocrite, the stability of truth against the weakness of falsehood, and the necessity of basing affairs on firm principles have been derived from this verse.

Exegetes disagree on whether the collapsing of the hypocrites' mosque into the fire of Hell is literal or metaphorical. In support of it being literal, reports confirming the emission of smoke from Masjid al-Dirar during the Umayyad and Abbasid eras have been cited.

General Points of the Verse

Verse 109 of Sura al-Tawba compares Quba Mosque, which was built on the basis of Taqwa and the satisfaction of God, and Masjid al-Dirar, which was built with the goals of hypocrisy (nifaq) and corruption.[1] This verse likens believers to those who build their structure on firm ground with durable materials, while hypocrites are like those who build their structure on the edge of a loose and dangerous precipice that might collapse at any moment.[2] This analogy shows the difference in the lifestyle of believers and hypocrites[3] and emphasizes that the structure of believers is worthy of preservation and the structure of hypocrites is worthy of destruction.[4] In the preceding verses (107 and 108), the Qur'an also refers to Masjid al-Dirar and its divisive purpose, explicitly prohibiting the Prophet (s) and the believers from performing prayers there..[5]

﴾أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَى شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴿
Is he who founds his building on Godwariness and [the pursuit of Allah’s] pleasure better-off or he who founds his building on the brink of a collapsing bank which collapses with him into the fire of hell? Allah does not guide the wrongdoing lot.


Qur'an 9: 109


Occasion of Revelation

Exegetes have considered the occasion of revelation of the verse, along with the two preceding verses (Verse 107 and 108), to be regarding a group of hypocrites[6] who built another mosque next to Masjid Quba with the aim of creating division,[7] and asked Prophet Muhammad (s) to pray in it. However, with the revelation of the verse and the disclosure of their intention,[8] the order for the destruction of that mosque was issued by the Messenger of God (s), and its location was turned into a place for collecting garbage.[9] According to a number of hadiths, Masjid al-Dirar was built at the order of Abu 'Amir al-Rahib,[10] a Christian worshipper opposed to the Prophet (s).[11] It is said that there is a consensus among exegetes regarding the occasion of revelation.[12]

Literal or Symbolic Nature of Masjid al-Dirar Falling into Hell

There is a difference of opinion among exegetes regarding the collapsing of the building of the hypocrites into the fire of Hell.[13] Some believe this event happened literally and that place is a part of Hell, while others consider it metaphorical[14] and believe it is as if it collapsed towards it. This view has been interpreted similarly to the verse "His home is the Abyss" (Qur'an 101:9).[15] Al-Qurtubi, a Sunni exegete, considers the view of the reality of the fire of Hell to be more correct[16] and cites narrations such as the report of Jabir b. Abd Allah al-Ansari who saw smoke emitting from the location of Masjid al-Dirar during the time of the Prophet (s) to prove it.[17] There are also reports indicating the emission of smoke from the location of Masjid al-Dirar during the Umayyad era[18] and even during the caliphate of al-Mansur al-Abbasi.[19]

Interpretations

Exegetes have pointed out several points in the interpretation of Verse 109 of Sura al-Tawba, some of which are:

Difference between the action of a Believer and a Hypocrite: The action of a God-wary person is not comparable to the action of a hypocrite. The actions of pious individuals are based on a firm and principled foundation, while the actions of hypocrites are built on weak foundations and will quickly perish.[20] Allama Tabataba'i believes that the religion of a believer is based on Divine Taqwa and the effort to gain the satisfaction of God relying on certainty, while the religion of a hypocrite is built on doubt and instability.[21]

Stability of truth and weakness of falsehood: This verse is a symbol of the steadfastness of Islam, its strength, and the blessed destiny of its followers. It also indicates the weakness and frailty of falsehood, the proximity of its destruction, and the hopelessness of its owners. The hopes of the people of falsehood will quickly collapse, and their decline is inevitable.[22] Ayatollah Khamenei, the leader of the Islamic Republic of Iran, citing the verse, believes that if a place is founded on Taqwa, it will remain eternal; but if it is not built on Taqwa, it is false and perishable; because the current of the world corresponds with the current of truth, and whatever corresponds with truth will remain, and the current of falsehood, which is contrary to the natural current of the world, will not remain and the movement of the world will destroy it.[23]

Necessity of basing affairs on firm principles: Founding affairs on a basis that keeps a person away from the fire of Hell and leads to Divine satisfaction and blessings is essential. In contrast, building affairs on weak and unstable foundations brings a person closer to collapse and destruction, and the end of such individuals will be entering the fire of Hell.[24]

Mosque: symbol of security and stability: A mosque built on the basis of Taqwa has a firm and stable foundation that nothing can shake. The people of such a mosque live in security and peace and benefit from its blessings.[25]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, pp. 140–141.
  2. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 111; Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 16, p. 149; Ṭabarī, Jāmiʿ al-bayān, vol. 11, p. 25; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, pp. 140–141.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 391.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, pp. 140–141.
  5. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 16, p. 147; Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 389.
  6. ↑ Baghawī, Maʿālim al-tanzīl, vol. 2, p. 387; Maybudī, Kashf al-asrār, vol. 4, p. 211.
  7. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 6, p. 19.
  8. ↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 305; Ṭabarī, Jāmiʿ al-bayān, vol. 11, p. 18; Zamakhsharī, al-Kashshāf, vol. 2, p. 310.
  9. ↑ Ṭūsī, al-Tibyān, vol. 5, p. 298; Qummī Mashhadī, Tafsīr kanz al-daqāʾiq, vol. 5, pp. 540–541; Rāzī, Rawḍ al-jinān, vol. 10, p. 36.
  10. ↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 305; Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 8, p. 257.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 135.
  12. ↑ Ḥusaynī Hamadānī, Anwār-i drakhshān, vol. 8, p. 117.
  13. ↑ Zuḥaylī, al-Tafsīr al-munīr, vol. 11, pp. 46–47.
  14. ↑ Zuḥaylī, al-Tafsīr al-munīr, vol. 11, pp. 46–47.
  15. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 8, p. 265, quoting others.
  16. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 8, p. 265.
  17. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 8, p. 265.
  18. ↑ Ṭabarī, Jāmiʿ al-bayān, vol. 11, p. 25.
  19. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 4, p. 104.
  20. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 111.
  21. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 391.
  22. ↑ Marāghī, Tafsīr al-Marāghī, vol. 11, p. 28.
  23. ↑ Khāminiʾī, Tafsīr-i Sūra-yi Barāʾat, p. 686.
  24. ↑ Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 98.
  25. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 4, p. 103.

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