SURAH (9) AT-TAWBAH (AYA 101 to 110)

وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ ۖ وَمِنْ أَهْلِ الْمَدِينَةِ ۖ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ {9:101}

[Q9:101] Wa mimmann hawlakum minal A'raabi munaafiqoona wa min ahlil Madeenati maradoo 'alan nifaaq, laa ta'lamuhum nahnu na'lamuhum; sanu'azzibuhum marrataini summa yuraddoona ilaa 'azaabin 'azeem. 
[Q9:101] And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Medina (also); they are stubborn in hypocrisy; you do not know them; We know them; We will chastise them twice then shall they be turned back to a grievous chastisement.

[Q9:101] Dan di antara orang-orang yang di sekeliling kamu dari orang-orang "A'rab" ada yang bersifat munafik dan (demikian juga) sebahagian dari penduduk Madinah; mereka telah berkeras dengan sifat munafik; engkau tidak mengetahui mereka (bahkan) Kamilah yang mengetahui mereka. Kami akan azabkan mereka berulang-ulang, kemudian mereka dikembalikan kepada azab yang besar. 

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(9:101) There are many hypocrites among the Bedouins who dwell around you; likewise among the citizens of Al-Madinah there are hypocrites who have become experts in hypocrisy. You do not know them, but We do know them. *97 The time is coming when We will give them double chastisement: *98 then they shall be returned to a far greater torment.

*97 They had become so expert in the art of hiding their hypocrisy that even the Holy Prophet could not recognize them, though he possessed immense sagacity and insight into human nature; so Allah informed him about them. 
*98 This double chastisement will be the loss of their worldly advantages and the victory of the Islamic Mission in the teeth of their opposition. Thus one chastisement shall be the loss of their worldly benefits for which they practised deceptions and adopted hypocritical attitudes, and instead of gaining wealth, honour and prestige they shall meet with disgrace and utter failure. The second chastisement will be in the shape of the victory of the Islamic Mission to defeat which they exerted their utmost by their machinations and plots. But the Islamic Mission will come out successful in the teeth of their evil wishes, desires, intentions and vicious efforts and they themselves shall witness its victory to their utter despair, regret, grief and sorrow. 

وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {9:102}

[Q9:102] Wa aakharoona' tarafoo bizunoobihim khalatoo 'amalan saalihanw wa aakhara saiyi'an 'asal laahu ai yatooba 'alaihim; innal laaha Ghafoorur Raheem. 
[Q9:102] And others have confessed their faults, they have mingled a good deed and an evil one; may be ALLAH (SWT) will turn to them (mercifully); surely ALLAH (SWT) is Forgiving, Merciful.

[Q9:102] Dan (sebahagian) yang lain mengakui dosa-dosa mereka. Mereka telah mencampur adukkan amal yang baik dengan amal yang lain, yang buruk. Mudah-mudahan ALLAH (SwT) akan menerima taubat mereka; sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

TO CONDEMN THOSE, WHO DID NOT GO WITH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ON THE EXPEDITION OF TABUK, SEVERAL VERSES WERE REVEALED WHEN HE RETURNED TO MADINA,

BECAUSE of which Abu Lababa Ansari and two other companions from among the ansar, certain of receiving punishment from ALLAH (SWT), tied themselves to the pillars of the masjid and said that they would continue to remain tied to pillars unto death until the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself untied them as a gesture of forgiveness.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) untied them only when this verse was sent down to him.

**On being loosed those three persons presented the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) with gifts which he refused saying that he could not accept anything from them unless he received ALLAH (SWT)'s command. THEN VERSE 103 WAS REVEALED.

Ì  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s prayer has been stated to be a source of security and assurance to those who pay zakat, khums and sadaqas, THEREFORE there must be his representative, divinely commissioned like him, in all times, in every age, to pray for those who spend in the way of ALLAH (SWT) as ordained by Him.

Verse 104 CONFIRMS THAT IT IS ALLAH (SWT) who **receives alms and **accepts repentance (when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) or his successor prays and recommends)-through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) or his appointed representatives and successors.

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(9:102) There are some others who have confessed their sins: they have a mixed record of deeds, good and bad. It may be that Allah will turn to them again with kindness for He is Forbearing and Compassionate.

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {9:103}

[Q9:103] Khuz min amwaalihim sadaqtan tutahhiruhum wa tuzakkeehim bihaa wa salli 'alaihim inna salaataka sakanul lahum; wallaahu Samee'un 'Aleem. 
[Q9:103] Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and ALLAH (SWT) is Hearing, Knowing.

[Q9:103] Ambillah (sebahagian) dari harta mereka menjadi sedekah (zakat), supaya dengannya engkau membersihkan mereka (dari dosa) dan mensucikan mereka (dari akhlak yang buruk) dan doakanlah untuk mereka, kerana sesungguhnya doamu itu menjadi ketenteraman bagi mereka dan (ingatlah) ALLAH (SwT) Maha Mendengar, lagi Maha Mengetahui.  

When the men were united (continuation of verse 103) they ran home and brought all their wealth and submitting it to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) then the peole said: “O’ Apostle of ALLAH (SWT), this is the thing (the wealth) that prevented us from joining you in the expedition. Now you may give this away in the way of the Lord.” The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: “I shall not do it unless I receive ALLAH (SWT)’s command to do so.” THUS THIS VERSE WAS REVEALED.

v  THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)) PRAYERS IS NOT CONFINED TO ANY AGE, IT IS THROUGHOUT ALL AGES, for those who pay ‘Zakat’ either by his Vicegerent who represents him on earth. This shows that in every age there should be a representative of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

No tyrrant can be the rightful representative of the Apostle of ALLAH (SWT) to pray in such a manner to give tranquility and peace to the payer of the ‘Zakat.’

(see commentary for verse 102)

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(9:103) O Prophet, accept propitiatory offerings from their possessions to cleanse and purify them thereby, and help them onward (in the way of virtue); and pray for blessings for them because your prayer will bring comfort to them; and Allah hears everything and knows everything.

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ {9:104}

[Q9:104] Alam ya'lamooo annnal laaha huwa yaqbalut tawbata 'an ibaadihee wa yaakhuzus sadaqaati wa annal laaha Huwat awwaabur Raheem. 
[Q9:104] Do they not know that ALLAH (SWT) accepts repentance from His servants and takes the alms, and that ALLAH (SWT) is the Oft-returning (to mercy), the Merciful? 

[Q9:104] Tidakkah mereka mengetahui bahawa ALLAH (SwT) Dialah yang menerima taubat dari hamba-hambaNya, dan juga menerima sedekah-sedekah (dan zakat serta membalasnya) dan bahawa sesungguhnya ALLAH (SwT) Dialah Penerima taubat, lagi Maha Mengasihani? 

(see commentary for verse 102)

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(9:104) Do these people not know that it is Allah alone Who accepts the repentance of His servants and approves of their propitiatory offerings, and that Allah is indeed Forgiving, Compassionate?

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ{9:105}

[Q9:105] Wa quli'maloo fasayaral laahu 'amalakum wa Rasooluhoo walmu'minoona wa saturaddoona ilaa 'Aalimil Ghaibi washshahaadati fa yunabbi'ukum bimaa kuntum ta'maloon. 

[Q9:105] And say: Work; so ALLAH (SWT) will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.
[Q9:105] Dan katakanlah (wahai Muhammad): Beramallah kamu (akan segala yang diperintahkan), maka ALLAH (SwT) dan RasulNya serta orang-orang yang beriman akan melihat apa yang kamu kerjakan dan kamu akan dikembalikan kepada (ALLAH (SwT)) Yang Mengetahui perkara-perkara yang ghaib dan yang nyata, kemudian Dia menerangkan kepada kamu apa yang kamu telah kerjakan. 

THIS VERSE NEEDS **A SPECIAL ATTENTION AND **A VERY INTELLIGENT READING. The people are commanded to act--- the action of the people, ALLAH (SWT) will see. There is no doubt about ALLAH (SWT) being Omnipresent to note every action of everyone of his creation in the whole universe. The question arises about the position of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in respect of seeing the action of the people as a whole.

(1) The action would be hidden as well as manifest,

(2) committed nearby and also far away.

How could the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) if he be an ordinary mortal like any other human being be equally vigilant and witness every action of every kind, of everyone, in every place in the world.

THIS VERSE REVEALS THE EXTRAORDINARY POSITION OF THE DIVINE PERSONALITY OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The question arises--- we could understand the divinity of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) BUT could the believers to have an equal share in this unique Divine quality along with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in ability to witness the actions of all men, at anytime, in all places of the world. NATURALLY, the persons referred to in this verse must be equal purity and sanctity and the equal divinity of the soul.

µ  The Holy Qur’an is ever ready to guide everyone with the divine purity and excellence would be. See verse 29:69.

THE HOLY QUR’AN HAS ALREADY DECLARED AS TO WHO THESE WITH THE DIVINE PURITY OF THE AHLUL BAIT AND THE HIGH POSITION, PARTICULARLY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS A WITNESS TO THE APOSTLESHIP OF ALL THE PROPHETS PRECEDING HIM.

According to the Holy Ahlul Bait those meant by the Momineen, i.e., the Faithful one are the Holy Imams.

Ø  The sixth Holy Imam Jafar ibne Muhammad as-Sadiq says that: the ‘Aamal’ or the actions of the believers are presented to the Imam of the age. He rejoices if the actions are good and it grieves him if the actions are bad. Blessed are the believers who please their Imam by their good deeds and do not hurt his feelings by any evils.

This Verse is in support of [1] the continuity of this order to take ‘Zakat’, [2] to pray for payers on ALLAH (SWT)’s behalf.

õ  The believers here are those referred to in verse 24:55--- Whom ALLAH (SWT) has promised to appoint as His Vicegerent on earth in the same manner as He did appoint His previous Vicegerents.

õ  This verse is in continuation of verse 103. The believers referred to in this verse are those successors mentioned in verse 24:55 of an Nur.

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(9:105) And tell them, O Prophet: Do as you will: Allah and His Messenger and the Believers will now keep a watch over your conduct; *99  then you shall return to Him Who knows all that is visible and hidden and He will tell you all that you have been doing. *100

*99 In this passage a clear line of demarcation has been drawn between the hypocritical "Muslims" and the true Muslims, and instructions have been given regarding the treatment that should be meted out to the hypocrites. Therefore, the one who claims to be a Muslim but do not sincerely devote himself to Allah, His Way and the Islamic Community, should be severely dealt with, if there is a clear proof, from his conduct, that he lacks sincerity; or if he offers anything in the Way of Allah, it should be rejected forthwith: or when he dies the Muslims should neither join his funeral prayer nor beg God's pardon for him, even though he be one's father or brother. In contrast to this, if a believer is guilty of some sin and confesses it, he should be pardoned, and his offerings should be accepted and prayers should be said for his forgiveness.
As regards the criterion by which it will be judged whether one is or is not a hypocrite, though one might have been guilty of an act of insincerity, three things have been implied in this passage:
(1) A sincere follower will openly and clearly confess his sin without offering any lame excuses and giving false explanations and interpretations of his offence. 
(2) It will be judged from his previous conduct whether he was a habitual offender or he committed the sin on the spur of the moment because of some weakness. If he had been behaving like a righteous Muslim and if his record showed sincere services, sacrifices and good deeds to his credit, it will be reasonably concluded that he was not a hypocrite. 
(3) His future conduct will be watched to see whether his confession was verbal or there had really been a change of heart. If he sincerely feels sorry for his sin and is anxious to compensate for it and his whole conduct shows that he intends to eradicate the root cause of the weakness in his Faith that misled him into the sin, it will be concluded that he sincerely feels sorry for his sin and that he was not a hypocrite but a sinful believer.
THE EVENT that is connected with the occasion on which this passage was sent down, makes this subject quite clear. It is related by the scholars of Traditions that these verses were revealed in regard to Abu Lubabah bin `Abdul Manzar and his Companions. Hadrat Abu Lubabah was one of those people who had embraced Islam on the occasion of the Oath of Allegiance at `Aqabah before the migration of the Holy Prophet to Al-Madinah. He had taken part in the battles of Badr, Uhd and other campaigns. But on the occasion of the Tabuk Expedition, he succumbed to some inner weakness and stayed at home without any genuine and lawful excuse. The same was the case of the other six Companions, who were sincere Muslims. When the Holy Prophet returned from Tabuk and they came to know that Allah and His Messenger had a very bad opinion of those who had stayed behind, they were filled with shame and regret. Therefore they tied themselves to a pillar even before they were called upon to explain their conduct. Then they declared, "We will neither eat anything nor sleep unless we are pardoned or die in the same condition." After some days they fell down in an unconscious condition because of hunger and sleeplessness. When at last they were informed that Allah and His Messenger had pardoned them, they went to see the Holy Prophet and said, `Sir, we request you to accept from us as propitiatory offerings our houses and the whole of our possessions. As these were responsible for our sin of omission, we desire to give them away in the Way of Allah. "But the Holy Prophet replied, "There is no need to give the whole of your property for only one-third of it will suffice."
A DEEP CONSIDERATION of this event clearly brings out the kind of weaknesses that are pardonable. All of these people were not habitual offenders and defaulters. Their whole past conduct showed that they were sincere Muslims: none of them invented false explanations to excuse themselves but confessed their sin. By offering the whole of their properties as propitiatory offerings, they proved that they were really sorry for their conduct and wanted to atone for their sin.
IN THIS CONNECTION, another important lesson should also be learnt from these verses. In order to atone for one's sins, one should give a practical proof along with the verbal confession and heartfelt regret. One way of this is to give charity in the Way of Allah for this helps to cleanse the filth which was being nourished in the heart and which was responsible for the sin. This not only eradicates the hidden evil but also increases the capacity for good works. For the confession of one's sin is like the feeling of one who has fallen into a pit. He at once realizes that he is in a critical situation in a pit, where he dces not like to abide, and is troubled over it. Therefore he thinks out plans for getting out of it and makes practical efforts for this. Likewise the one who confesses his sin and feels ashamed of it and takes practical steps to atone for it by making offerings and doing other good works, intends to come out of the pit of sin.
*100 "... then you shall return to Allah ...." Who is the ultimate judge of everything and from Whom nothing can be concealed. Therefore even if one succeeds in hiding one's hypocrisy in this world or is judged to be up to the standard in one's Faith and sincerity, it does not mean in any way that such a one will succeed in escaping chastisement for hypocrisy in the Hereafter also. 

وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {9:106}

[Q9:106] Wa aakharoona murjawna li amril laahi imaa yu'az zibuhum wa immaa yatoobu 'alaihim; wallaahu 'Aleemun Hakeem. 
[Q9:106] And others are made to await ALLAH (SWT)'s command, whether He chastise them or whether He turn to them (mercifully), and ALLAH (SWT) is Knowing, Wise.

[Q9:106] Dan segolongan yang lain (dari orang-orang yang tidak turut berperang); ditempohkan keputusan mengenai mereka kerana menunggu perintah ALLAH (SwT); samada Dia mengazabkan mereka ataupun Dia menerima taubat mereka dan (ingatlah) ALLAH (SwT) Maha Mengetahui, lagi Maha Bijaksana. 

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(9:106) There are some others who yet await Allah's decision: He may either punish them or turn to them again with mercy: Allah knows everything and is All-Wise. *101

*101 The case of these people had been deferred because it could not yet be legally decided whether they were sinners or hypocrites and not because their case was doubtful in the sight of Allah. This was because the symptoms of their diseases had not as yet come to the surface to indicate clearly which of the two they were. For Islam teaches the Muslims not to pass judgement on a person or a party unless they possess definite knowledge based on conscious reasoning and not on intuition and the like to support it.

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ ۖ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ {9:107}

[Q9:107] Wallazeenat takhazoo masjidan diraaranw wa kufranw wa tafreeqam bainal mu'mineena wa irsaadal liman haarabal laaha wa Rasoolahoo min qabl; wa la yahlifunna in aradnaaa illal husnaa wallaahu yash hadu innahum lakaaziboon. 
[Q9:107] And those who built a masjid to cause harm and for unbelief and to cause disunion among the believers and an ambush to him who made war against ALLAH (SWT) and His Messenger before; and they will certainly swear: We did not desire aught but good; and ALLAH (SWT) bears witness that they are most surely liars.

[Q9:107] Dan (di antara orang-orang munafik juga ialah) orang-orang yang membina masjid dengan tujuan membahayakan (keselamatan orang-orang Islam) dan (menguatkan) keingkaran (mereka sendiri) serta memecah-belahkan perpaduan orang-orang yang beriman dan juga untuk (dijadikan tempat) intipan bagi orang yang telah memerangi ALLAH (SwT) dan RasulNya sebelum itu dan (apabila tujuan mereka yang buruk itu ketara), mereka akan bersumpah dengan berkata: Tidaklah yang kami kehendaki (dengan mendirikan masjid ini) melainkan untuk kebaikan semata-mata. Padahal ALLAH (SwT) menyaksikan, bahawa sesungguhnya mereka adalah berdusta. 

Abu Amir was a Christian monk.

°          Before the arrival of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in Madina, he used to tell the people of Madina that a promised prophet was about to appear, BUT WHEN he came and conquered the hearts of the people, Abu Amir lost his position in the community and people completely forgot him.

°          He went to Makka and encouraged and prepared the pagans to fight against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). He took part in the battles of Uhad and Hunayn.

°          Then he went to Hercules, the emperor of Byzantine empire, to raise an army to crush the Muslims. From there he wrote letters to his comrades (hypocrites in Madina) to build a masjid of their own, so that when he returned it could serve as a centre from where they could operate their plans against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

°          At once the hypocrites built a masjid in Quba, a suburb of Madina, about 3 miles to the south-east, known as masjid dhirar (mischief). This place was selected because the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had rested in Quba for four days before entering the city on his emigration from Makka, and had built the first masjid there to which he frequently came to pray salat. It is said that offering of salat in this masjid is equal to one umrah.

By the time masjid dhirar was completed Abu Amir died in Syria. The hypocrites requested the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to consecrate it by praying therein. HE DID NOT, AND AFTER HIS RETURN FROM TABUK IT WAS DEMOLISHED.

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(9:107) There are others who built a "mosque" in order to harm the Righteous Mission and to practise unbelief (instead of Allah's worshipand to cause discord among the Believers, and to make this (place of worship'an ambush for the one who even before this had been in conflict with Allah and His Messenger. They will take solemn oaths and say, "Our intention was nothing but good." But Allah is a witness that they are absolute liars.

لَا تَقُمْ فِيهِ أَبَدًا ۚ لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ {9:108}

[Q9:108] Laa taqum feehi abadaa; lamasjidun ussisa 'alat taqwaa min awwali yawmin ahaqqu an taqooma feeh; feehi rijaaluny yuhibbona ai yatatahharoo, wallaahu yuhibbul mmuttah hireen. 
[Q9:108] Never stand in it; certainly a masjid founded on piety from the very first day is more deserving that you should stand in it; in it are men who love that they should be purified; and ALLAH (SWT) loves those who purify themselves.

[Q9:108] Jangan engkau sembahyang di masjid itu selama-lamanya, kerana sesungguhnya masjid (Quba' yang engkau bina wahai Muhammad), yang telah didirikan di atas dasar takwa dari mula (wujudnya), sudah sepatutnya engkau sembahyang padanya. Di dalam masjid itu ada orang-orang lelaki yang suka (mengambil berat) membersihkan (mensucikan) dirinya dan ALLAH (SwT) Mengasihi orang-orang yang membersihkan diri mereka (zahir dan batin).  

(see commentary for verse 107)

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(9:108) You should never stand in that building: the Mosque which has been founded on piety from the very first day, is the proper place for you to stand (for prayer). For there are such people in it as would like to keep themselves pure; and Allah likes those people who like to keep themselves pure. *102

*102 " . . the one in conflict . . . Messenger" was Abu `Amir who belonged to the clan of Aus of AI-Madinah. He had become Christian monk during the period of `ignorance' before the migration of the Holy Prophet 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 Holy Prophet and his Mission, for he took the Prophet for a rival in the "holy business" of priesthood. At first he ignored the Holy Prophet 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 got some pits dug in the battle-field of Uhd, and that the Holy Prophet 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 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 lslam. he left Arabia and went to the Roman Caesar in order to warn him of the rising "danger" from AI-Madinah. It was because of his efforts that the Caesar began to make preparations for invading Arabia, to counteract which the Holy Prophet 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 AI-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 travellers 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 hypocrite's 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 Holy Prophet 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 Holy Prophet with the request, "Sir, please stand in this new 'mosque' and lead the congregation in one of the prescribed prayers so as to perform its opening ceremony." But the Holy Prophet 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 AI-Madinah, the Holy Prophet despatched some men to demolish the mosque' before his entry into the city. 

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {9:109}

[Q9:109] Afaman assasa bunyaa nahoo 'alaa taqwaa minal laahi wa ridwaanin khairun am man assasa bunyaanahoo 'alaa shafaa jurufin haarin fanhaara bihee fee Naari Jahannnam; wallaahu laa yahdil qawmaz zaalimeen. 
[Q9:109] Is he, therefore, better who lays his foundation on fear of ALLAH (SWT) and (His) good pleasure, or he who lays his foundation on the edge of a cracking hollowed bank, so it broke down with him into the fire of hell; and ALLAH (SWT) does not guide the unjust people.

[Q9:109] Maka adakah orang yang membangunkan masjid yang didirikannya di atas dasar takwa kepada ALLAH (SwT) dan (untuk mencari) keredaan ALLAH (SwT) itu lebih baik ataukah orang yang membangunkan masjid yang didirikannya di tepi jurang yang (hampir) runtuh, lalu runtuhlah ia dengan orang yang membangunkannya ke dalam api Neraka? Dan (ingatlah) ALLAH (SwT) tidak akan memberi hidayat petunjuk kepada orang-orang yang zalim.  

(see commentary for verse 107)

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(9:109) Why, is he better who founded his building upon Allah's fear and for His approval or he who founded his building on the brink of an under-mined bank *103 that tumbled with him down into the fire of Hell? Allah never shows the Right Way to such workers of iniquity *104.

*103 In order to comprehend fully the implications of this simile, let us first consider the significance of the Arabic word ~~ (Juruf). This applies to the brink of that piece of land which has been undermined by a river or a stream, leaving its surface without any support. In this meaningful simile the construction of the structure of life on the Godless foundations has been compared to that building which is built on the river brink, which has been undermined by its water. It is obvious that the ignorant man who builds a structure on the surface of such a piece of land, merely because it is a piece of land, will not only lose the building but will also lose his own life, for it will inevitably fall down into the river along with him because it has nothing to support it. Likewise, the one who lays the foundation of the structure of the system of his life on the surface of worldly things, without any regard to God's fear or His favour which are the only permanent supports of human life, is like the man who builds his structure on the surface undermined by the river. For such a man himself undermines the structure of his life by his wrong deeds which inevitably follow if there is no bed-rock of God's fear and His favour. Therefore the surface on which he had built his life would one day inevitably tumble down into the abyss of Hell along with the earnings of his whole life. 
*104 "The Right Way" that leads to man's real success. 

لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ إِلَّا أَنْ تَقَطَّعَ قُلُوبُهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {9:110}

[Q9:110] Laa yazaalu bunyaanu humul lazee banaw reebatan fee quloobihim illaaa an taqatta'a quloobuhum; wal laahu 'Aleemun Hakeem. 
[Q9:110] The building which they have built will ever continue to be a source of disquiet in their hearts, except that their hearts get cut into pieces; and ALLAH (SWT) is Knowing, Wise.

[Q9:110] (Keruntuhan masjid) yang dibina oleh mereka yang munafik itu sentiasa menjadi penyakit syak dan keluh-kesah (lebih daripada yang sedia ada) dalam hati mereka, (dan tidak akan habis) kecuali (apabila) hati mereka hancur-luluh (dalam tanah). Dan (ingatlah) ALLAH (SwT) Maha Mengetahui, lagi Maha Bijaksana.  

(see commentary for verse 107)

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(9:110) This building which they have built will never cease to create doubts in their hearts (from which there is no way to come outunless it be that their hearts are cut into pieces: *105 and Allah is All-Knowing, All-Wise.

*105 That is these hypocrites have deprived their hearts of the capability of receiving and accepting faith by the commission of the most heinous sin of building a `mosque' to do harm to that very Islam for the propagation of which mosques are built. This crime has set the desire of disbelief so deep in their hearts that it will remain there as long as they are alive and will leave them only at the time of death when their hearts will cease to beat in their breasts. Obviously, the case of such people is quite different from that of those unbelievers, who openly build idol-temples or openly make preparations for war against God. For it is possible that such a one may get Guidance just because he is honest, sincere and bold. Moreover, his open antagonism shows that he has the courage of his convictions and may, therefore, accept Islam, when he would be convinced of its Truth. But there is no hope for that cowardly lying and cunning man who builds a 'mosque' for the service of kufr and puts on the garb of God-worship for fighting against Allah's Way. This is because a conduct like this kills all the noble sentiments within him and renders him utterly incapable of understanding and accepting Islam.