And when he mentioned those whom he established in the position of danger, he followed it by specifying a group from the first hidden category described as the 'Murud'. He associated with them the harm and said: "And those" which is connected in the reading of those who affirmed the 'wa' to his saying: "And others" [At-Tawbah: 106]. And its report is in accordance with what is appropriate to the story: hypocrites and rebellious ones. As for the reading of the Medinans and Ibn 'Amir by omitting it, it would be on the assumption of a question from a questioner. This is because when He, the Exalted, said: "You do not know them; We know them" [At-Tawbah: 101], the soul yearned for the information about them. So when He said: "And others acknowledged their sins" [At-Tawbah: 102], the listener became preoccupied with understanding it. Perhaps he thought that what would come at the end of the speech would name them, which would suffice him from the question. So when He transitioned with His saying: "And others are deferred" [At-Tawbah: 106] to another category, and concluded the verse with the attributes of knowledge and wisdom, it was to indicate that the repetition is for the purpose of division. And if there is doubt, it is in relation to the servants, while Allah, the Exalted, is free from it. So He reminded the listener with the two attributes of what had been in his mind and what his heart inclined towards regarding the information about the rebellious ones in hypocrisy. His yearning for it intensified, so it was as if he said: Who among the rebellious ones are they? So He, the Exalted, said: "Those who took a mosque" [meaning] from the rebellious ones, and they are among the greatest of them in skill in hypocrisy and concealing plots and discord, because they managed to do that by obliging themselves to take the strongest ties of religion while contending against the original nature and being cautious not to be exposed. So the conclusion of this verse is of a remarkable conclusion, for it is a precaution against what is assumed in what is in his heart and a proof of what follows it. For this reason, He concluded their story also with the attributes of knowledge and wisdom. It is evident from this that His saying: "We will punish them twice" [At-Tawbah: 101] could mean: once for your return, and once for your demolishing their mosque and dispersing them after exposing their secrets by revealing their inner thoughts. And He, glorified, clarified the reason for their taking it by saying: "For harm" meaning: for the people of the mosque of Quba or for the party of Allah in general, "and for disbelief" meaning: in Allah for taking His religion as a mockery, "and for division" meaning: [of what] they plot from the schemes by enticing some of those whom they deceive from the believers and hoping for him to come to their mosque and leave the mosque established on piety "among the believers" meaning: those firmly rooted in faith with what has come from Allah. This is because they used to gather in the mosque of Quba, so they would be engulfed by it, "and for ambush" meaning: preparation and waiting "for whoever fought Allah" meaning: the Greatest King "and His Messenger". And when their fighting was not encompassing of the past time, He included the neighbor and said: "Before" [meaning]: before their taking of this mosque in a near time, and it is Abu 'Amir the wicked, so that he would come to them and increase them in strength in their hypocrisy by becoming a refuge to which they would turn and a leader for them to gather around. This is because he was from Banu Ghanm ibn 'Awf, and he is the father of Hanzalah the washer, who was among the best of the companions. And Abu 'Amir had become a monk in the days of ignorance and wore the woolen garments. So when the Prophet, blessings and peace be upon him, arrived in Medina, he said to him: What is this religion you have brought? He said: The Hanifiyyah, the religion of Ibrahim. Abu 'Amir said: I am upon it. The Prophet, blessings and peace be upon him, said: You are not upon it. He said: Yes, but you have introduced into it what is not from it. The Prophet, blessings and peace be upon him, said: I did not do that, but I brought it pure and clean. Abu 'Amir said: May Allah kill the liar among us, an outcast, a fugitive, and a stranger! The Prophet, blessings and peace be upon him, said: Amen! And he named him the wicked. Then he allied himself with Quraysh and fought the Prophet, blessings and peace be upon him, with them on the day of Uhud and said: I do not find a people fighting you except that I will fight with them against you. So when he fought on the day of Hunayn with Hawazin and they were defeated, he despaired and fled to Sham. He sent to the hypocrites to prepare themselves, for I am going to Caesar and will bring an army and expel Muhammad! And they had envied their brothers, Banu 'Amr ibn 'Awf, over the mosque of Quba when they built it, and the Prophet, blessings and peace be upon him, would come to it and pray in it. So they built the mosque of harm and sent to him, blessings and peace be upon him, to come to them and pray in it. And he was preparing for Tabuk and said: I am on the verge of travel and in a state of work, and when we arrive, we will pray in it, if Allah wills! So when he arrived and was close to the city, the verse was revealed. He called Malik ibn al-Dukhshum and a group and said to them: Go to this mosque whose people are unjust, demolish it and burn it. So they did, and the Prophet, blessings and peace be upon him, ordered that a place be made for it as a dump where carcasses and refuse would be thrown. And Abu 'Amir died in Sham, an outcast, a fugitive, and a stranger." And it was said: Every mosque built for boasting or for a purpose that is not sincere or with suspect wealth is akin to the mosque of harm.

And when he informed about their secrets, he informed about their hypocrisy in their outward appearances by his saying: ﴿And they will surely swear﴾ meaning: the utmost of their oaths ﴿If﴾ meaning: what ﴿we intended﴾ [meaning] by taking him ﴿except the best﴾ meaning: of the qualities; then he declared them to be liars by his saying: ﴿And Allah﴾ meaning: He who has complete knowledge ﴿bears witness﴾ meaning: informs as a witness ﴿that they are indeed liars﴾. And it has become clear from all of this that the reason for their disgrace is what their actions contain of great harm to Islam and its people.