"Only those shall maintain the mosques of Allah"

There is a difference of opinion regarding what is intended by "the mosques" here, just as there was a difference of opinion regarding what was intended by them in the previous context [referring to the Sacred Mosque]. However, those who held the view there that the intended meaning was solely the Sacred Mosque allow for the meaning of all mosques here, arguing that this does not contradict the context of the situation, for an affirmative statement is not the same as a negative one. It was argued that the intention is to restrict the attainment of maintenance to the believers, not to restrict its suitability and permissibility. I, however, consider the restriction of suitability to be fitting and without flaw.

It was also recited in the singular [i.e., masjid], meaning: "It is only appropriate for such a person to maintain it: he who believes in Allah and the Last Day." This is in the manner expressed by revelation: "And establishes prayer and gives zakat," which the Messenger (may Allah bless him and grant him peace) brought. Thus, belief in him (peace and blessings be upon him) is inevitably included, as belief is received only from him. It has also been suggested that the mention of belief in him (peace and blessings be upon him) is folded into the mention of belief in Allah, implying that they are like a single entity; when one is mentioned, the other is understood. Furthermore, by mentioning the Originator [Allah] and the Return [the Last Day], it indicates all that must be believed in, among which is his messengership (may Allah bless him and grant him peace).

It is also said that he (peace and blessings be upon him) was not mentioned because the "one" (man) intended is himself and his companions—meaning, whoever possesses these characteristics is worthy of maintaining mosques, whoever he may be. The discourse is not about establishing his prophethood and belief in him, but rather about the individual, his maintenance of the mosque, and his worthiness for it. The verse is in the vein of His saying (Exalted is He): "Indeed, I am the Messenger of Allah to you all," up to His saying: "So believe in Allah and His Messenger, the unlettered prophet who believes in Allah and His words." The second view is more appropriate.

"Maintenance" refers to whatever includes repairing what has deteriorated, sweeping, cleaning, and decorating it with mats—provided this is not done in a way that occupies the heart of the worshiper and prevents them from presence of mind. Perhaps items that emerge from the earth, such as cotton and palm-leaf mats, are better than items like wool, as it has been said that prayer on wool is disliked. It also includes illuminating them with lamps, even if there is no one present to be illuminated by them, as a group has stipulated; continuing worship and remembrance therein; studying religious sciences; and protecting them from things that are not built for them in the view of the Lawgiver, such as worldly talk. Among such things is singing from the minarets, as is the custom of people today, especially with verses that are mostly indecent speech. It has been narrated from him (peace and blessings be upon him): "Speech in the mosque eats away at good deeds as a beast eats grass." This is regarding permissible speech, so what then of that which is absolutely forbidden, or that which is broadcast from above the minarets?

Al-Tabarani recorded with a sound chain from Salman (may Allah be pleased with him) from the Prophet (may Allah bless him and grant him peace) who said: "Whoever performs wudu in his house and then comes to the mosque is a visitor to Allah, and it is the duty of the visited to honor the visitor." Salim al-Razi recorded in Al-Targhib from Anas (may Allah be pleased with him) who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever lights a lamp in a mosque, the angels and the bearers of the Throne will continue to seek forgiveness for him as long as its light remains in that mosque." Abu Bakr al-Shafi'i and others recorded from Abu Qirsafah who said: I heard the Messenger of Allah (may Allah bless him and grant him peace) saying: "Removing trash from the mosque is the dowry of the wide-eyed houris." I also heard him (peace and blessings be upon him) say: "Whoever builds a mosque for the sake of Allah, Allah will build for him a house in Paradise." They asked: "O Messenger of Allah, even these mosques that are built on the roads?" He replied: "Even these mosques that are built on the roads." Al-Tabarani recorded from Abu Umamah who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Going and coming to the mosque is part of Jihad in the cause of Allah." Ahmad, al-Tirmidhi (who classified it as hasan), Ibn Majah, and al-Hakim (who authenticated it) recorded from Abu Sa'id al-Khudri that the Messenger of Allah (may Allah bless him and grant him peace) said: "If you see a man frequenting the mosque, testify to his faith," and he recited (peace and blessings be upon him): "Only those shall maintain..."

The mention of "giving zakat" in the verse has been presented as a difficulty, in that its role in "maintenance" is not apparent. It has been forcedly explained that the poor attend the mosques for zakat, thus they are maintained by them, or that he who does not spend wealth for mandatory zakat will not spend it for their maintenance. This is as you can see [it is weak]. The truth is that the intent is to state that he who maintains the mosques is the believer whose faith is manifest, and faith is only manifested by establishing its obligations; thus, "establishing prayer" and "giving zakat" are conjoined to "faith" to point to that.

"And he fears no one but Allah," so he acts in accordance with His commands and prohibitions, not fearing the blame of any critic for the sake of Allah, nor deterred by the fear of any oppressor. This includes the lack of fear during combat, which is rebuked in His saying (Exalted is He): "Do you fear them? But Allah has more right that you should fear Him." As for the natural, instinctive fear of frightening things, this is not of this category, nor is it subject to command and prohibition. The prohibition in His saying (Exalted is He): "Take it and do not fear" is not literal. It has also been said that they used to fear the idols and place their hope in them, so the intent was to negate that fear from them.

"For it is expected that those" who are described with these most perfect attributes, "will be among the rightly guided," that is, to Paradise and what Allah (Exalted is He) has prepared therein for His servants, as has been narrated from Ibn Abbas, al-Hasan, and others. Presenting their guidance as "expected" ('asa), despite their possessing such magnificent qualities, is done in the form of a prospect to cut off the greed of the disbelievers from reaching the stations of guidance. For if these believers—with their status—have their affairs hovering between "perhaps" and "expected," what then of the disbelievers, the people of disgrace and foulness? There is in this a cutting off of the believers' reliance upon their own deeds and their own state, and an instruction to them to weigh the side of fear over the side of hope. This is what is appropriate for the context, rather than the ambitions [of the disbelievers]. The fact that the disbelievers claim they are in the right and others are in error—and that therefore cutting off their greed does not apply—is not to be given consideration after the truth has become manifest. There is no doubt in this.

It has also been said that although the mentioned attributes necessitate guidance, constancy upon them is something known only to Allah (Exalted is He), and there may occur things that necessitate the opposite; the lesson is in the final outcome. Thus, the word of expectation may be for this purpose. The flaw in this is not hidden, for focusing on the final outcome here does not befit a context that requires the superiority of the believers over them in the present state.