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وَمَنۡ أَظۡلَمُ مِمَّن مَّنَعَ مَسَـٰجِدَ ٱللَّهِ أَن یُذۡكَرَ فِیهَا ٱسۡمُهُۥ وَسَعَىٰ فِی خَرَابِهَاۤۚ أُو۟لَـٰۤىِٕكَ مَا كَانَ لَهُمۡ أَن یَدۡخُلُوهَاۤ إِلَّا خَاۤىِٕفِینَۚ لَهُمۡ فِی ٱلدُّنۡیَا خِزۡیࣱ وَلَهُمۡ فِی ٱلۡـَٔاخِرَةِ عَذَابٌ عَظِیمࣱ
وقَوْلُهُ تَعالى: ﴿ومَن أظْلَمُ مِمَّنْ مَنَعَ مَساجِدَ اللَّهِ أنْ يُذْكَرَ فِيها اسْمُهُ وسَعى في خَرابِها أُولَئِكَ ما كانَ لَهم أنْ يَدْخُلُوها إلا خائِفِينَ﴾ رَوى مَعْمَرٌ عَنْ قَتادَةَ قالَ: هو بُخْتَنَصَّرُ، خَرَّبَ بَيْتَ المَقْدِسِ وأعانَ عَلى ذَلِكَ النَّصارى.
And His saying, the Exalted: {And who is more unjust than one who prevents the mosques of Allah from His name being mentioned therein and strives for their ruin? It was not for them to enter them except in fear}. Ma’mar narrated from Qatadah, he said: It is Nebuchadnezzar; he destroyed Bayt al-Maqdis (the Holy House) and the Christians aided in that.
وقَوْلُهُ تَعالى: ﴿أُولَئِكَ ما كانَ لَهم أنْ يَدْخُلُوها إلا خائِفِينَ﴾ قالَ: هُمُ النَّصارى لا يَدْخُلُونَها إلّا مُسارَقَةً، فَإنْ قُدِرَ عَلَيْهِمْ عُوقِبُوا لَهم في الدُّنْيا خِزْيٌ، قالَ: يُعْطُونَ الجِزْيَةَ عَنْ يَدٍ وهم صاغِرُونَ، ورَوى ابْنُ أبِي نَجِيحٍ عَنْ مُجاهِدٍ في هَذِهِ الآيَةِ قالَ: هم النَّصارى خَرَّبُوا بَيْتَ المَقْدِسِ.
And His saying, the Exalted: {It was not for them to enter them except in fear}, he said: They are the Christians, they do not enter it except stealthily, and if they are apprehended, they are punished. {For them in this world is disgrace}, he said: They give the jizyah willingly while they are humbled. And Ibn Abi Najih narrated from Mujahid regarding this verse, he said: They are the Christians, they destroyed Bayt al-Maqdis.
قالَ أبُو بَكْرٍ: ما رُوِيَ في خَبَرِ قَتادَةَ يُشْبِهُ أنْ يَكُونَ غَلَطًا مِن راوِيهِ؛ لِأنَّهُ لا خِلافَ بَيْنَ أهْلِ العِلْمِ بِأخْبارِ الأوَّلِينَ أنَّ عَهْدَ بُخْتَنَصَّرَ كانَ قَبْلَ مَوْلِدِ المَسِيحِ عَلَيْهِ السَّلامُ بِدَهْرٍ طَوِيلٍ، والنَّصارى إنَّما كانُوا بَعْدَ المَسِيحِ وإلَيْهِ يَنْتَمُونَ، فَكَيْفَ يَكُونُونَ مَعَ بُخْتَنَصَّرَ في تَخْرِيبِ بَيْتِ المَقْدِسِ، والنَّصارى إنَّما اسْتَفاضَ دِينُهم في الشّامِ والرُّومِ في أيّامِ قُسْطَنْطِينَ المَلِكِ وكانَ قَبْلَ الإسْلامِ بِمِائَتِي سَنَةٍ وكُسُورٍ ؟ وإنَّما كانُوا قَبْلَ ذَلِكَ صابِئِينَ عَبَدَةَ أوْثانٍ وكانَ مِن يَنْتَحِلُ النَّصْرانِيَّةَ مِنهم مَغْمُورِينَ مُسْتَخْفِينَ بِأدْيانِهِمْ فِيما بَيْنَهم.
Abu Bakr said: What is narrated in the report of Qatadah seems to be a mistake from its narrator; because there is no disagreement among the people of knowledge of the reports of the ancients that the era of Nebuchadnezzar was a long time before the birth of the Messiah, peace be upon him, and the Christians only existed after the Messiah and are affiliated with him, so how could they have been with Nebuchadnezzar in the destruction of Bayt al-Maqdis, and the religion of the Christians only became widespread in Sham (the Levant) and Rum (Rome/Byzantium) in the days of Constantine the king, and that was two hundred and some years before Islam? Before that, they were only Sabeans, idol worshippers, and those among them who professed Christianity were obscure, concealing their religion among themselves.
ومَعَ ذَلِكَ فَإنَّ النَّصارى تَعْتَقِدُ مِن تَعْظِيمِ بَيْتِ المَقْدِسِ مِثْلَ اعْتِقادِ اليَهُودِ فَكَيْفَ أعانُوا عَلى تَخْرِيبِهِ مَعَ اعْتِقادِهِمْ فِيهِ ؟ ومِنَ النّاسِ مَن يَقُولُ: إنَّ الآيَةَ إنَّما هي في شَأْنِ المُشْرِكِينَ حَيْثُ مَنَعُوا المُسْلِمِينَ مِن ذِكْرِ اللَّهِ في المَسْجِدِ الحَرامِ، وإنَّ سَعْيَهم في خَرابِهِ إنَّما هو مَنعُهم مِن عِمارَتِهِ بِذِكْرِ اللَّهِ وطاعَتِهِ
And despite that, the Christians hold a belief in the veneration of Bayt al-Maqdis similar to the belief of the Jews, so how could they have aided in its destruction while holding this belief about it? And there are some people who say: The verse is only concerning the polytheists when they prevented the Muslims from the remembrance of Allah in the Sacred Mosque, and that their striving for its ruin was only their preventing its flourishing with the remembrance of Allah and His obedience.
قالَ أبُو بَكْرٍ: في هَذِهِ الآيَةِ دَلالَةٌ عَلى مَنعِ أهْلِ الذِّمَّةِ دُخُولَ المَساجِدِ مِن وجْهَيْنِ:
Abu Bakr said: In this verse is an indication for preventing the Ahl al-Dhimmah from entering mosques, from two aspects:
أحَدُهُما: قَوْلُهُ: ﴿ومَن أظْلَمُ مِمَّنْ مَنَعَ مَساجِدَ اللَّهِ أنْ يُذْكَرَ فِيها اسْمُهُ﴾ والمَنعُ يَكُونُ مِن وجْهَيْنِ:
The first of them: His saying: {And who is more unjust than one who prevents the mosques of Allah from His name being mentioned therein}. And prevention can be of two types:
أحَدُهُما: بِالقَهْرِ والغَلَبَةِ، والآخَرُ: الِاعْتِقادُ والدِّيانَةُ والحُكْمُ؛ لِأنَّ مَنِ اعْتَقَدَ مِن جِهَةِ الدِّيانَةِ المَنعَ مِن ذِكْرِ اللَّهِ في المَساجِدِ فَجائِزٌ أنْ يُقالَ فِيهِ قَدْ مَنَعَ مَسْجِدًا أنْ يُذْكَرَ فِيهِ اسْمُهُ، فَيَكُونُ المَنعُ هاهُنا مَعْناهُ الحَظْرُ، كَما جائِزٌ أنْ يُقالَ مَنَعَ اللَّهُ الكافِرِينَ مِنَ الكُفْرِ والعُصاةَ مِنَ المَعاصِي بِأنْ حَظَرَها عَلَيْهِمْ وأوْعَدَهم عَلى فِعْلِها؛ فَلَمّا كانَ اللَّفْظُ مُنْتَظِمًا لِلْأمْرَيْنِ وجَبَ اسْتِعْمالُهُ عَلى الِاحْتِمالَيْنِ. وقَوْلُهُ: ﴿أُولَئِكَ ما كانَ لَهم أنْ يَدْخُلُوها إلا خائِفِينَ﴾ يَدُلُّ عَلى أنَّ عَلى المُسْلِمِينَ إخْراجَهم مِنها إذا دَخَلُوها لَوْلا ذَلِكَ ما كانُوا خائِفِينَ بِدُخُولِها، والوَجْهُ الثّانِي: قَوْلُهُ ﴿وسَعى في خَرابِها﴾ وذَلِكَ يَكُونُ أيْضًا مِن وجْهَيْنِ:
One of them: By coercion and force, and the other: by belief, religion, and ruling; because whoever believes, from a religious standpoint, in preventing the remembrance of Allah in the mosques, it is permissible to say of him that he has prevented a mosque from His name being mentioned in it, so prevention here would mean prohibition, just as it is permissible to say that Allah prevented the disbelievers from disbelief and the disobedient from sins by prohibiting them and warning them against committing them; so since the wording encompasses both matters, it is necessary to apply it to both possibilities. And His saying: {It was not for them to enter them except in fear} indicates that it is upon the Muslims to expel them from them if they enter them, for were it not for that, they would not be fearful of entering them. And the second aspect: His saying {and strives for their ruin}, and that can also be of two types:
أحَدُهُما: أنْ يُخَرِّبَها بِيَدِهِ، والثّانِي: اعْتِقادُهُ وُجُوبَ تَخْرِيبِها؛ لِأنَّ دِياناتِهِمْ تَقْتَضِي ذَلِكَ وتُوجِبُهُ ثُمَّ عَطَفَ عَلَيْهِ قَوْلُهُ: ﴿أُولَئِكَ ما كانَ لَهم أنْ يَدْخُلُوها إلا خائِفِينَ﴾ وذَلِكَ يَدُلُّ عَلى مَنعِهِمْ مِنها عَلى ما بَيَّنّا، ويَدُلُّ عَلى مِثْلِ دَلالَةِ هَذِهِ الآيَةِ قَوْلُهُ تَعالى: ﴿ما كانَ لِلْمُشْرِكِينَ أنْ يَعْمُرُوا مَساجِدَ اللَّهِ﴾ [التوبة: ١٧] وعِمارَتُها تَكُونُ مِن وجْهَيْنِ:
One of them: That he ruins it with his hand, and the second: his belief in the necessity of ruining it; because their religions necessitate and require that. Then He followed it with His saying: {It was not for them to enter them except in fear}, and that indicates their being prevented from them, as we have explained. And indicating a similar indication to this verse is His saying, the Exalted: {It is not for the polytheists to maintain the mosques of Allah} [Al-Tawbah: 17]. And its maintenance can be of two types:
أحَدُهُما: بِناؤُها وإصْلاحُها، والثّانِي: حُضُورُها ولُزُومُها، كَما تَقُولُ: فُلانٌ يَعْمُرُ مَجْلِسَ فُلانٍ؛ يَعْنِي يَحْضُرُهُ ويَلْزَمُهُ. وقالَ النَّبِيُّ ﷺ: «إذا رَأيْتُمُ الرَّجُلَ يَعْتادُ المَسْجِدَ فاشْهَدُوا لَهُ بِالإيمانِ»، وذَلِكَ لِقَوْلِهِ عَزَّ وجَلَّ ﴿إنَّما يَعْمُرُ مَساجِدَ اللَّهِ مَن آمَنَ بِاللَّهِ﴾ [التوبة: ١٨] فَجَعَلَ حُضُورَهُ المَساجِدَ عِمارَةً لَها وأصْحابُنا يُجِيزُونَ لَهم دُخُولَ المَساجِدِ، وسَنَذْكُرُ ذَلِكَ في مَوْضِعِهِ إنْ شاءَ اللَّهُ تَعالى ومِمّا يَدُلُّ عَلى أنَّهُ عامٌّ في سائِرِ المَساجِدِ وأنَّهُ غَيْرُ مَقْصُورٍ عَلى بَيْتِ المَقْدِسِ خاصَّةً أوِ المَسْجِدِ الحَرامِ خاصَّةً، إطْلاقُهُ ذَلِكَ في المَساجِدِ فَلا يُخَصُّ شَيْءٌ مِنهُ إلّا بِدَلالَةٍ.
One of them: building it and repairing it, and the second: attending it and frequenting it, just as you say: ‘So-and-so maintains the gathering of so-and-so,’ meaning he attends it and frequents it. And the Prophet ﷺ said: “If you see a man frequenting the mosque, then bear witness to his faith,” and that is due to His saying, the Mighty and Majestic, {He only maintains the mosques of Allah who believes in Allah} [Al-Tawbah: 18]. So He made his attendance of the mosques a form of maintenance for them. And our companions permit them to enter the mosques, and we will mention that in its proper place, if Allah the Exalted wills. And what indicates that it is general for all mosques and that it is not restricted to Bayt al-Maqdis specifically or the Sacred Mosque specifically, is its general application regarding ’the mosques’, so nothing of it is specified except with evidence.
فَإنْ قِيلَ جائِزٌ أنْ يُقالَ لِكُلِّ مَوْضِعٍ مِنَ المَسْجِدِ مَسْجِدٌ كَما يُقالُ لِكُلِّ مَوْضِعٍ مِنَ المَجْلِسِ مَجْلِسٌ، فَيَكُونُ الِاسْمُ واقِعًا عَلى جُمْلَتِهِ تارَةً وعَلى كُلِّ مَوْضِعِ سُجُودٍ فِيهِ أُخْرى ؟ قِيلَ لَهُ: لا تَنازُعَ بَيْنَ أهْلِ اللِّسانِ أنَّهُ لا يُقالُ لِلْمَسْجِدِ الواحِدِ مَساجِدُ كَما لا يُقالُ إنَّهُ مَسْجِدانِ، وكَما لا يُقالُ لِلدّارِ الواحِدَةِ إنَّها دُورٌ؛ فَثَبَتَ أنَّ الإطْلاقَ لا يَتَناوَلُهُ وإنْ سُمِّيَ مَوْضِعُ السُّجُودِ مَسْجِدًا، وإنَّما يُقالُ ذَلِكَ مُقَيَّدًا غَيْرَ مُطْلَقٍ وحُكْمُ الإطْلاقِ فِيما يَقْتَضِيهِ ما وصَفْنا، وعَلى أنَّكَ لا تَمْتَنِعُ مِن إطْلاقِ ذَلِكَ في جَمِيعِ المَساجِدِ وإنَّما تُرِيدُ تَخْصِيصَهُ بِبَعْضِها دُونَ بَعْضٍ وذَلِكَ غَيْرُ مُسَلَّمٍ لَكَ بِغَيْرِ دَلالَةٍ.
If it is said: Is it permissible to call every spot of the mosque a ‘masjid’ just as every spot of a gathering is called a ‘majlis’, so the name would apply to its entirety at times and to every place of prostration within it at other times? It is said to him: There is no dispute among the people of the language that a single mosque is not called ‘masajid’ (mosques) just as it is not said that it is two mosques, and just as a single house is not said to be ‘houses’; so it is established that the general term does not encompass it, even if the place of prostration is called a ‘masjid’, and that is only said in a restricted sense, not an absolute one, and the ruling of the absolute term is in accordance with what we have described. Furthermore, you do not refrain from applying that to all mosques, but rather you want to specify it to some of them and not others, and that is not conceded to you without evidence.
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