Al-Baqarah: (114) And who is more unjust than one...

Know that there are several issues in this verse:

The exegetes agree that the verse is not merely stating a condition and its consequence (i.e., if someone does X, God will do Y to them). Rather, it intends to state that some people prevented the maintenance/building of mosques and sought their ruin, and God will recompense them as mentioned in the verse.

However, they differed on who these people were who prevented the maintenance of mosques and sought their ruin. Four views were mentioned:

1. Ibn Abbas's View: The king of the Christians invaded Jerusalem, ruined it, threw filth into it, besieged its people, killed some, enslaved the rest, and burned the Torah. Jerusalem remained ruined until the Muslims rebuilt it during the time of 'Umar (may God be pleased with him).
2. Al-Hasan, Qatadah, and Al-Suddi's View: This verse was revealed concerning Nebuchadnezzar, who destroyed Jerusalem, and some Christians assisted him out of hatred for the Jews.
   • Al-Razi's Critique (in Ahkam al-Qur'an): These two views are incorrect. There is no dispute among scholars of history that Nebuchadnezzar lived long before the birth of Christ (peace be upon him), and the Christians came after Christ. How could they have been with Nebuchadnezzar in destroying Jerusalem? Furthermore, Christians hold the sanctity of Jerusalem in even higher regard than the Jews, so how could they have helped destroy it?
3. The View Concerning the Arab Polytheists: The verse was revealed concerning the Arab polytheists who prevented the Prophet (peace be upon him) from calling people to God in Mecca, forcing him to emigrate. They prevented him and his companions from mentioning God in the Sacred Mosque. Indeed, Al-Siddiq (Abu Bakr, may God be pleased with him) built a mosque near his house, but they prevented him, and the young men and women of Quraysh used to harm him. It is said that the verse, "And do not speak your prayer aloud, nor keep it so quiet..." (Al-Isra: 110) was revealed concerning this, preventing him from praying loudly so as not to cause offense. Abu Jahl once threw filth on the back of the Prophet (peace be upon him). The question then is: Who is more unjust than these polytheists who prevent the Muslims—those who affirm the oneness of God, associate no partners with Him, pray to Him with humility and awe, occupy their hearts with thoughts of Him, their tongues with remembrance of Him, and their entire bodies in submission to His greatness and sovereignty?
4. Abu Muslim's View: It refers to those who prevented the Prophet (peace be upon him) from entering the Sacred Mosque during the year of the Treaty of Hudaybiyyah when he went from Medina. He cited the verses: "They are the ones who disbelieved and barred you from the Sacred Mosque..." (Al-Fath: 25) and "...And what is [the penalty] for them that God should not punish them while they bar [people] from the Sacred Mosque..." (Al-Anfal: 34). He interpreted the phrase "...except in fear" as referring to when God exalts His hand and makes His word manifest, similar to how He dealt with the hypocrites: "We will surely make them taste a nearer punishment before the greater punishment, that they may return [to righteousness]." (Al-Ahzab: 60-61).

• My Own Fifth View (Closer to the Contextual Flow): It can be said that when the Qibla was turned toward the Ka'bah, this greatly troubled the Jews. They began preventing people from praying while facing the Ka'bah. Perhaps they also sought to destroy the Ka'bah by inciting some disbelievers to do so, and they sought to destroy the Prophet's mosque so that Muslims could not pray facing the new Qibla. God censured them for this and exposed the evil of their path. This interpretation is preferable to the preceding ones because God only mentioned the evils of the Jews and Christians in the verses preceding this one, and He also mentioned their evils afterward. How fitting is it for this single verse to refer to the evils of the polytheists in preventing the Prophet from the Sacred Mosque? Furthermore, interpreting the verse as referring to the Christians destroying Jerusalem is weak, as Abu Bakr Al-Razi explained. Therefore, nothing remains except what we have stated.

There are several ways to connect this verse to what precedes it:

• If linked to the Christians and the destruction of Jerusalem: It connects because the Christians claimed they were exclusively the people of Paradise. The response is: How can you claim this when your actions regarding the destruction of mosques are as they are?
• If linked to the Sacred Mosque and other mosques: The Arab polytheists were mentioned in the preceding verse: "Thus said those who were before them, like their saying..." (Al-Baqarah: 113). Alternatively, all disbelievers were mentioned and condemned, sometimes focusing on the Jews and Christians, and sometimes on the polytheists.

The term is general. Some said it means all mosques. Others restricted it to the Sacred Mosque and other mosques in Mecca, arguing that Abu Bakr (may God be pleased with him) had a place of prayer in Mecca that they destroyed before the Hijra. Still others restricted it only to the Sacred Mosque, as Abu Muslim did when he interpreted the prevention as the barring of the Prophet (peace be upon him) at the Treaty of Hudaybiyyah.

• If one asks: How can the plural "mosques" be interpreted as referring to a single mosque?
  • Answer 1: This is like saying to someone who harmed one righteous person: "And who is more unjust than one who harms the righteous?" (generalizing the offense).
  • Answer 2: A mosque is a place of prostration (sujud). The Sacred Mosque, in reality, is not just one mosque but many places of prostration within it.

This phrase is in the accusative case (nasb). Scholars differed on the operative verb:

1. It is the second object of the verb mana'a (prevented), as in: "I prevented him from X," similar to "And We did not send before you any messenger except that We revealed to him: 'There is no god except Me, so worship Me.'" (Al-Anbiya: 21) and "And what prevented the people from believing when guidance came to them..." (Al-Kahf: 77).
2. Al-Akhfash's View: The preposition min (from) is omitted, as if saying: "prevented the mosques of God from that His name be mentioned therein."
3. It is an apposition (badal) to "Mosques of God."
4. Al-Zajjaj's View: It carries the meaning of disliking that His name be mentioned therein, with the verb mana'a being the operative factor.

Seeking the ruin of a mosque can occur in two ways:

1. Preventing the worshippers, devotees, and caretakers from entering it, which constitutes ruin.
2. Actual demolition and destruction.

No one should argue that the Sacred Mosque did not experience physical destruction, because preventing people from establishing the rituals of worship there is a form of ruining it. It is also said that Abu Bakr (may God be pleased with him) had a place of prayer that Quraysh destroyed when he emigrated.

The apparent meaning of the verse suggests that this act is the greatest form of injustice. This raises a question, as Shirk (polytheism) is also described as a great injustice: "Indeed, association [with God] is a great injustice" (Luqman: 13), and Shirk is greater than this act, as are adultery and murder.

• The Answer: At most, this verse is general and has been specified (by other verses), which does not invalidate the verse.

Regarding the Almighty's saying: {Those, it was not for them to enter them except in fear}

Know that there are several issues concerning this part of the verse:

The apparent meaning is that those who believed and sought the ruin of the mosque are the ones forbidden from entering it except in fear. However, for those who interpret the verse generally (to include all disbelievers), several interpretations of this fear were mentioned:

1. It was not appropriate for them to enter the mosques of God except in fear, trembling in awe of the believers who might seize them, let alone dominate them and prevent the believers from entering. The meaning is that this state of fear was the rightful and obligatory situation, had it not been for the tyranny and arrogance of the disbelievers.
2. This is a glad tidings from God to the Muslims that He will grant them dominance over the Sacred Mosque and all other mosques, humbling the polytheists so that none of them can enter the Sacred Mosque except in fear of being seized and punished, or killed if they do not accept Islam. God fulfilled the truth of this promise: He prevented them from entering the Sacred Mosque, and Abu Bakr (may God be pleased with him) proclaimed during the Hajj season: "No polytheist shall perform Hajj after this year." The Prophet (peace be upon him) commanded the expulsion of the Jews from the Arabian Peninsula. In the second year, the Muslims openly performed Hajj in the mosques, and no polytheist dared to perform Hajj or enter the Sacred Mosque. This aligns with Abu Muslim's interpretation, linking the prevention from mosques to the barring of the Prophet (peace be upon him) at Hudaybiyyah, and interpreting this fear as the manifestation of the Prophet's authority and his dominance over them, making them fearful of him and his Ummah.
3. This fear refers to the humiliation and subjugation they would suffer through the Jizyah (poll tax) and humiliation.
4. It is forbidden for them to enter the Sacred Mosque except for a matter that entails fear, such as entering for litigation, judgment, or debate, as all these involve fear. The evidence is the verse: "It is not for the polytheists to maintain the mosques of God while they testify against themselves with disbelief..." (At-Tawbah: 17).
5. Qatadah and Al-Suddi's View: The phrase "...except in fear" means that the Christians would not enter Jerusalem except in fear, and no Christian would be found there without being severely beaten. This interpretation is rejected because Jerusalem remained in the hands of the Christians for over a hundred years, during which no Muslim could enter except in fear, until King Saladin (may God have mercy on him) reclaimed it in our time.
6. Although the wording "It was not for them..." is declarative, it implies a prohibition against allowing them entry and leaving them alone in the mosque, similar to "And it was not for you to harm the Messenger of God..." (Al-Ahzab: 53).

They differed regarding the meaning of Khizyun (disgrace):

• Some said it is the humiliation they suffer from being barred from the mosques.
• Others said it refers to the Jizyah imposed on the Ahl al-Dhimma (protected people) and killing for the Ahl al-Harb (warriors).

Know that all these are plausible, as disgrace is anything that constitutes punishment through humiliation and degradation. Thus, everything fitting this description falls under it. This serves as a deterrent from persisting in disbelief, as immediate disgrace diverts one from clinging to what necessitates it. As for the "great punishment," God described it as the ultimate in exaggeration, because those mentioned were described with the greatest injustice, indicating they deserve the great punishment.

There are two issues in the verse:

1. The Virtue of Mosques: This is supported by the Qur'an, narrations, and reason.
   • From the Qur'an:
     • "And [He revealed]: 'The places of prostration are for Allah, so do not invoke with Allah anyone.'" (Al-Jinn: 18). Attributing the mosques to Himself necessitates exclusivity, which is then reinforced by the prohibition of invoking anyone else with Him.
     • "Only those maintain the mosques of Allah who believe in Allah and the Last Day..." (At-Tawbah: 18). Building maintenance is made a sign of faith; the verse even implies restriction (Innama implies exclusivity) of faith to them.
     • "In houses which Allah has permitted to be raised and that His name be mentioned therein; Exalting Him therein in the mornings and the evenings." (An-Nur: 36).
     • This very verse: "And who is more unjust than one who prevents the mosques of Allah from that His name be mentioned therein..." Its apparent meaning suggests that one who seeks the ruin of mosques is in a worse state than a polytheist, since polytheism is described as a great injustice ("Indeed, association [with God] is a great injustice" - Luqman: 13). If the one who seeks ruin is at the highest level of transgression, then the one who seeks their maintenance must be at the highest level of faith.
   • From the Narrations (Hadith):
     • The two Shaykhs (Bukhari and Muslim) narrated that when 'Uthman ibn 'Affan intended to expand the mosque, people disliked it. 'Uthman said: "I heard the Prophet (peace be upon him) say: 'Whoever builds a mosque for Allah, Allah will build him its like in Paradise.'" Another narration states: "Allah will build him a house in Paradise."
     • Abu Hurayrah narrated that the Prophet (peace be upon him) said: "The most beloved places to Allah are its mosques, and the most hated places to Allah are its marketplaces." This points to the rational secret behind honoring mosques: places and times gain honor through the remembrance of God. If a person, even one heedless of remembrance, enters a mosque, they become engaged in it. A marketplace is the opposite, being a place of buying, selling, and preoccupation with worldly affairs, which breeds heedlessness of God. Even one who remembers God enters the market and becomes heedless. Thus, mosques are the noblest places, and marketplaces are the basest.

2. The Virtue of Walking to Mosques:
   • Abu Hurayrah narrated that the Prophet (peace be upon him) said: "Whoever purifies himself in his house, then walks to one of the houses of Allah to fulfill an obligation from the obligations of Allah, one of his steps erases a sin, and the other raises his rank." (Narrated by Muslim).
   • Abu Hurayrah narrated that the Prophet (peace be upon him) said: "Whoever goes out early or late to the mosque, Allah prepares for him a dwelling in Paradise every time he goes out or returns." (Agreed upon in the Sahihayn).
   • Ubayy ibn Ka'b narrated that a man whose house was farthest from the mosque in Medina never missed prayers with the Prophet (peace be upon him). When told to buy a donkey, he refused, saying he loved for his steps to be recorded. When the Prophet (peace be upon him) asked him, he replied, "O Messenger of Allah, so that my steps, my coming, my going, and my returning may be recorded." The Prophet (peace be upon him) said: "You have what you intended, all of it." (Narrated by Muslim).
   • Jabir narrated that the area around the mosque became vacant, and Banu Salamah intended to move closer. When the Prophet (peace be upon him) heard this, he told them: "It has reached me that you intend to move closer to the mosque." They said, "Yes, we intended that." He said: "O Banu Salamah, remain in your dwellings, for your footsteps are recorded." (Narrated by Muslim). Abu Sa'id al-Khudri narrated that this verse was revealed concerning them: "Indeed, it is We who give life to the dead and record what they have put forth and their footsteps..." (Ya-Sin: 12).
   • Abu Musa al-Ash'ari narrated that the Prophet (peace be upon him) said: "The people with the greatest reward in prayer are those who walk the farthest to the mosque, and the one who waits for the prayer until he prays it with the Imam in congregation has a greater reward than the one who prays it and then sleeps." (Agreed upon in the Sahihayn).
   • 'Uqbah ibn 'Amir al-Juhani narrated that the Prophet (peace be upon him) said: "When a man purifies himself and then goes to the mosque to observe the prayer, his scribe records for him ten good deeds for every step he takes toward the mosque. The one who sits in the mosque waiting for the prayer is like one who is praying, and he is recorded as one of the worshippers from the moment he leaves his house until he returns."
   • Sa'id ibn al-Musayyab narrated that an Ansari man was dying. He asked his family who was present. They said, "Your family." He said, "And your brothers and companions?" They said, "They are in the mosque." He asked to be lifted up, and one of them supported him. He opened his eyes, greeted the people, and they returned his greeting, wishing him well. He said: "I will bequeath to you a hadith I have not told anyone since I heard it from the Messenger of Allah (peace be upon him), seeking reward, and I tell it to you today seeking reward. I heard the Messenger of Allah (peace be upon him) say: 'Whoever performs ablution well in his house, then goes out to the mosque to pray in the congregation of the Muslims, Allah records a good deed for every right foot he raises, and erases a sin for every left foot he places, until he comes to the mosque. When he prays with the Imam's prayer, he departs having been forgiven. If he catches part of it and misses part, it is the same.'"
   • Abu Hurayrah narrated that the Prophet (peace be upon him) said: "Shall I not show you what Allah erases sins with and raises degrees by? They said, 'Yes, O Messenger of Allah.' He said: 'Thorough ablution despite difficulty, frequent steps to the mosques, and waiting for prayer after prayer. That is Ribat (guarding the frontier); that is Ribat.'" (Narrated by Muslim).
   • Abu Salamah ibn 'Abd al-Rahman asked Dawud ibn Salih: "Do you know in what context the verse was revealed: 'O you who have believed, persevere and outdo one another in perseverance and remain stationed [in readiness]...' (Al 'Imran: 200)?" He said, "No, nephew." He replied: "I heard Abu Hurayrah say: In the time of the Prophet (peace be upon him), there was no raiding to guard the frontier, but rather waiting for prayer after prayer."
   • Buraydah narrated that the Prophet (peace be upon him) said: "Give good tidings to those who walk in darkness to the mosque of complete light on the Day of Resurrection." Al-Nakh'i said they considered walking to the mosque on a dark night to be meritorious.
   • Al-Awza'i said: It was said that the companions of Muhammad (peace be upon him) and the succeeding generation followed five things: Adherence to the congregation, following the Sunnah, maintaining the mosque, reciting the Qur'an, and striving in the cause of Allah.
   • Abu Hurayrah narrated that the Prophet (peace be upon him) said: "Whoever builds a house for Allah in which He is worshipped from lawful wealth, Allah will build him a house in Paradise made of ruby mansions."
   • Abu Dharr narrated that the Prophet (peace be upon him) said: "Whoever builds a mosque for Allah, even if it is only the size of a bird's nest, Allah will build him a house in Paradise."
   • Abu Sa'id al-Khudri narrated that the Prophet (peace be upon him) said: "When you see a man habitually frequenting the mosque, testify to his faith, for Allah Almighty says: 'Only those maintain the mosques of Allah who believe in Allah and the Last Day...'" (At-Tawbah: 18).
   • It is narrated from some companions of the Messenger of Allah (peace be upon him) that they said: Mosques are the houses of Allah, and it is incumbent upon Allah to honor those who visit Him in them.
   • Anas narrated that the Prophet (peace be upon him) said: "The maintainers of the houses of Allah are the people of the houses of Allah."
   • Anas narrated that the Prophet (peace be upon him) said: "Allah Almighty says: 'I almost send down punishment upon the people of the earth, but when I look at the maintainers of My houses, those who love one another for My sake, and those who seek forgiveness at dawn, I turn it away from them.'"
   • Anas narrated that the Prophet (peace be upon him) said: "When a calamity descends from the sky, it is turned away from the maintainers of the mosques."
   • Salman wrote to Abu Ad-Darda': "O brother, let the mosques be your homes, for I heard the Messenger of Allah (peace be upon him) say: 'The mosque is the house of every pious person, and Allah has guaranteed those whose homes are the mosques—relief, mercy, passage over the Sirat (bridge) to the pleasure of Allah Almighty.'"
   • Sa'id ibn al-Musayyab narrated from 'Abdullah ibn Salam that mosques are pegs for the people, and they have companions among the angels. If they miss someone, they ask about him; if he is sick, they visit him; and if he is in need, they help him.
   • Al-Hasan narrated that the Prophet (peace be upon him) said: "A time will come upon people when their talk in their mosques will be about their worldly affairs. Do not sit with them, for Allah has no need of them."
   • Abu Hurayrah narrated that the Prophet (peace be upon him) said: "The hypocrites have signs by which they are known: their greeting is a curse, their food is plunder, their spoils are illicit gain, they do not approach the mosques except in abandonment, nor the prayer except late. They do not seek to win hearts, nor are they sought after. They are like wood at night and scattered during the day."
   • Abu Sa'id al-Khudri and Abu Hurayrah narrated that the Prophet (peace be upon him) said: "Seven whom Allah will shade with His shade on the Day when there is no shade but His shade: a just leader, a youth who grew up in the worship of Allah, a man whose heart is attached to the mosque from the time he leaves it until he returns to it, two men who loved each other for Allah's sake, meeting for that and separating for that, a man who remembers Allah in private and his eyes overflow, a man whom a woman of beauty and stature invited [to sin] and he said, 'I fear Allah,' and a man who gave charity so secretly that his left hand does not know what his right hand spends." (Narrated by the two Shaykhs in the Sahihayn).
   • 'Uqbah ibn 'Amir narrated from the Prophet (peace be upon him): "Whoever leaves his house for the mosque, his scribe records ten good deeds for every step he takes. The one who sits in the mosque waiting for the prayer is like one who is praying, and he is recorded as one of the worshippers until he returns to his house."
   • 'Abdullah ibn al-Mubarak narrated from Hakim ibn Zurayq ibn al-Hakam, who said: "I heard Sa'id ibn al-Musayyab, and my father asked him: 'Is attending a funeral more beloved to you, or sitting in the mosque?' He said: 'Whoever prays over a funeral has one qirat, and whoever follows it until it is buried has two qirats. But sitting in the mosque is more beloved to me, as you glorify Allah, say La ilaha illa Allah, and seek forgiveness, and the angels say, 'Amen, O Allah forgive him, O Allah have mercy on him.' When you do that, say: 'O Allah, forgive Sa'id ibn al-Musayyab.'"

3. Adorning Mosques:
   • Ibn Abbas narrated that the Prophet (peace be upon him) said: "I was not commanded to build magnificent mosques." Magnificence (Tashyid) means raising and lengthening the structure, as in "...in lofty towers" (An-Nisa: 78).
   • 'Umar ordered the building of a mosque and told the builder: "Protect the people from the rain, and beware of coloring it red or yellow, lest you tempt the people."
   • 'Uthman saw a gypsum decoration hanging in the mosque and ordered it cut down.
   • Abu Ad-Darda' said: "When you adorn your Qur'ans and decorate your mosques, destruction is upon you."
   • Abu Qilabah said: We went out with Anas ibn Malik to the corner, and the morning prayer was due. We passed a mosque, and Anas asked, "Shall we pray in this mosque?" Some said, "Until we reach the other mosque." Anas asked, "Which mosque?" They said, "The one just built." Anas said: "The Messenger of Allah (peace be upon him) said: 'A time will come upon my Ummah when they will boast about their mosques but rarely maintain them.'"

4. Greeting the Mosque (Tahiyyat al-Masjid): In the Sahihayn, Abu Qatadah al-Sulami narrated that the Prophet (peace be upon him) said: "When one of you enters the mosque, let him pray two rak'ahs before sitting down." This is the view of Al-Hasan al-Basri, Makhul, Al-Shafi'i, Ahmad, and Ishaq. A group held that he should sit without praying, including Ibn Sirin, 'Ata' ibn Abi Rabah, Al-Nakh'i, Qatadah, Malik, Al-Thawri, and the people of Ra'y (opinion).

5. What to Say Upon Entering the Mosque: Fatima, the daughter of the Messenger of Allah (peace be upon him), narrated from her father: "When the Messenger of Allah (peace be upon him) entered the mosque, he would send blessings upon Muhammad (peace be upon him) and say: 'O Lord, forgive my sins and open the gates of Your mercy for me.' And when he left, he would send blessings upon Muhammad (peace be upon him) and say: 'O Lord, forgive my sins and open the gates of Your bounty for me.'"

6. The Virtue of Sitting in the Mosque Awaiting Prayer:
   • Abu Hurayrah narrated that the Prophet (peace be upon him) said: "The angels pray for one of you as long as he remains in the place where he prayed, saying: 'O Allah, forgive him, O Allah, have mercy on him,' as long as he does not cause a disturbance." It is narrated that 'Uthman ibn Maz'un came to the Prophet (peace be upon him) and asked permission to be castrated. The Prophet (peace be upon him) said: "He is not one of us who is castrated or causes castration. The castration of my Ummah is fasting." He then asked permission for monasticism (Siyaha), and the Prophet (peace be upon him) said: "The monasticism of my Ummah is striving (Jihad) in the cause of Allah." He then asked permission for asceticism (Tarahhub), and the Prophet (peace be upon him) said: "The asceticism of my Ummah is sitting in the mosques awaiting prayer."

7. Dislike of Buying and Selling in the Mosque: 'Amr ibn Shu'ayb narrated from his father from his grandfather that the Prophet (peace be upon him) forbade raising voices for poetry in the mosques, buying and selling therein, and people gathering in circles on Friday before the prayer. Some scholars disliked buying and selling in the mosque, including Ahmad, Ishaq, and 'Ata' ibn Yasar. When he saw someone selling in the mosque, he would say: "Go to the marketplace of the world; this is the marketplace of the Hereafter." Salih ibn 'Abdullah ibn 'Umar ibn al-Khattab had an open area next to the mosque called Al-Bathha', and he said: "Whoever wants to make noise, recite poetry, or raise his voice should go to this area." The hadith mentioned indicates the dislike of gathering in circles before the Friday prayer for discussing knowledge; rather, one should be occupied with remembrance, prayer, and listening to the sermon. Gathering and circling after the prayer is fine. However, searching for lost items in the mosque and raising one's voice for things other than remembrance is disliked. Abu Hurayrah narrated that the Prophet (peace be upon him) said: "If you see someone announcing a lost item in the mosque, say: 'May Allah not return it to you,' for mosques were not built for this." Abu Hurayrah also narrated that the Prophet (peace be upon him) said: "If you see someone selling or buying in the mosque, say: 'May Allah not profit your trade.'" Abu Sulayman Al-Khattabi (may God have mercy on him) said that this includes every matter for which the mosque was not built, such as people's transactions and demanding their rights. Some early Muslims disliked begging in the mosque, and some felt one should not give charity to a beggar who solicits in the mosque. There is a prohibition against executing legal punishments (Hudud) in mosques. 'Umar said regarding someone subject to a Hadd: "Take him out of the mosque." It is mentioned that 'Ali (may God be pleased with him) said the same. Mu'adh ibn Jabal said: "Mosques have been purified from five things: executing punishments, collecting tribute, reciting poetry, announcing lost items, or being used as a marketplace." Some scholars saw no harm in judging in the mosque, as the Prophet (peace be upon him) performed Li'an (mutual cursing) between Al-'Ujlani and his wife in the mosque, and 'Umar performed Li'an near the Prophet's pulpit. Shurayh, Al-Sha'bi, and Yahya ibn Ya'mur judged in the mosque. Al-Hasan and Zurarah ibn Awfa judged in the open area outside the mosque.

8. Sleeping in the Mosque: In the Sahihayn, 'Abbad ibn Tamim narrated from his uncle that he saw the Messenger of Allah (peace be upon him) lying down in the mosque, resting one leg over the other. Ibn Shihab said this was also done by 'Umar and 'Uthman. This indicates the permissibility of leaning, lying down, and various forms of rest in the mosque, just as in the house, except for lying flat on the stomach, which the Prophet (peace be upon him) forbade, saying it is a posture disliked by Allah. Nafi' narrated that 'Abdullah (Ibn 'Umar) was a young, unmarried man with no family, so he used to sleep in the mosque of the Messenger of Allah (peace be upon him). Some scholars permitted sleeping in the mosque, but Ibn 'Abbas said: "Do not take it as a place for sleeping overnight or for a midday nap."

9. Dislike of Spitting in the Mosque: Anas narrated from the Prophet (peace be upon him) that he said: "Spitting in the mosque is a sin, and its expiation is burying it." In the Sahih, Abu Dharr narrated that the Prophet (peace be upon him) said: "The good and bad deeds of my Ummah were presented to me. Among the good deeds I found was removing harmful things from the path. Among the bad deeds I found was phlegm in the mosque that was not buried." In another hadith: "The mosque shrinks away from phlegm as skin shrinks in the fire," meaning it contracts and draws in. Some said this means that the sanctity of the mosque necessitates reverence, while casting phlegm necessitates contempt, and the two are contradictory, so the Prophet (peace be upon him) expressed that contradiction by saying "it shrinks." Others said it refers to the people of the mosque, i.e., the angels. In the Sahihayn, Hammam ibn Munabbih said: "This is what Abu Hurayrah narrated to us from Muhammad, the Messenger of Allah (peace be upon him), that he said: 'When one of you stands up for prayer, let him not spit in front of him, for he is conversing with his Lord as long as he is in his place of prayer, nor to his right, for there is an angel to his right. Rather, let him spit to his left or under his feet and bury it.'" Anas narrated that the Prophet (peace be upon him) saw phlegm in the Qibla direction, which distressed him so much that it was seen on his face. He stood up and rubbed it with his hand, saying: "When one of you stands in his prayer, he is conversing with his Lord, so let no one spit in his Qibla, but to his left or under his foot." He then took the edge of his garment, spat into it, folded it over itself, and said: "Do it like this." (Narrated by Al-Bukhari in his Sahih).

10. Garlic and Onions: In the Sahihayn, from Anas, Ibn 'Umar, and Jabir, the Prophet (peace be upon him) said: "Whoever eats this foul-smelling plant [referring to garlic/onions] should not approach our mosque, for the angels are harmed by what harms the humans." Jabir narrated that the Prophet (peace be upon him) said: "Whoever eats garlic or onion should stay away from our mosque." The Prophet (peace be upon him) was brought a pot containing greens, and he noticed a smell. He asked about it and was told it contained vegetables. He said: "Bring it closer to someone present," and told him to eat, saying: "For I converse with One whom you do not converse with." (Agreed upon in the Sahihayn).

11. Mosques in Houses: From Hisham ibn 'Urwah from his father from 'A'ishah (may God be pleased with her), she said: "The Messenger of Allah (peace be upon him) commanded the building of mosques in houses, and that they be cleaned and perfumed." Anas ibn Malik said: The Messenger of Allah (peace be upon him) was in the mosque with his companions when a Bedouin came and urinated in the mosque. The companions of the Messenger of Allah (peace be upon him) said, "Stop, stop!" The Prophet (peace be upon him) said: "Do not interrupt him." Then he called him and said: "These mosques are not suitable for anything of filth, urine, or defecation. They are only for reciting the Qur'an, the remembrance of Allah, and prayer." Then the Messenger of Allah (peace be upon him) called for a bucket of water and they poured it over the spot.

The jurists differed on whether a disbeliever may enter a mosque:

• Abu Hanifah: Permitted it absolutely.
• Malik: Forbade it absolutely.
• Al-Shafi'i: Forbade them from entering the Haram (Sanctuary) and the Sacred Mosque.

Al-Shafi'i's Proofs:

1. The Verse: "Indeed, the polytheists are unclean, so let them not approach the Sacred Mosque after this, their year." (At-Tawbah: 28). Al-Shafi'i argued that "Sacred Mosque" might refer to the entire Sanctuary (Haram), citing the verse: "Exalted is He who took His Servant by night from the Sacred Mosque..." (Al-Isra: 1), as the journey began from Khadijah's house (implying the Sanctuary area). Thus, the verse applies either to the mosque only or the entire Sanctuary, and the dispute exists in both cases.
   • Counter-argument: If the intent was Hajj, the phrase "...after this, their year" supports this, as Hajj occurs once a year. Rebuttal: This is weak for several reasons: (a) It abandons the apparent meaning without justification. (b) The rule being tied to a description suggests that description is the cause ('illah). This implies that their impurity is the reason they are barred from the Sacred Mosque as long as they are polytheists. (c) If God intended Hajj, He would have mentioned 'Arafah, where most Hajj rites occur. (d) Evidence that the intent is entering the Sanctuary, not just Hajj, is the verse: "And if you fear poverty, then in time Allah will enrich you from His bounty..." (At-Tawbah: 28), referring to entering for trade.
2. The Verse: "Those, it was not for them to enter them except in fear." This implies they should be barred from entry, and if they enter, they must be fearful of expulsion.
   • Counter-argument: This verse is specific to those who destroyed Jerusalem or those who prevented the Prophet from worship in the Ka'bah. Also, the fear mentioned is not fear of expulsion, but fear of the Jizyah or expulsion. Rebuttal: The first counter-argument is weak because "And who is more unjust than one who prevents the mosques of Allah..." is general, and restricting it to specific cases contradicts the apparent meaning. Regarding the second, the apparent meaning of "It was not for them to enter them except in fear" implies the fear arises from the entry itself, whereas their view suggests the fear stems from something else, invalidating their claim.
3. The Verse: "It is not for the polytheists to maintain the mosques of Allah while they testify against themselves with disbelief..." (At-Tawbah: 17). Maintaining ('imarah) can mean building/repairing, or it can mean frequenting and adhering to it, as in "So-and-so maintains the mosque of so-and-so" (meaning he attends it regularly). The Prophet (peace be upon him) said: "When you see a man habitually frequenting the mosques, testify to his faith," due to "Only those maintain the mosques of Allah who believe..." (At-Tawbah: 18), making attendance maintenance.
4. The Sanctuary must be revered, as the Prophet (peace be upon him) supplicated: "O Allah, increase this House in honor, reverence, and awe." Protecting it from anything that causes degradation is obligatory, and allowing disbelievers entry exposes the House to degradation, as their corrupt beliefs might lead them to treat it lightly or defile it.
5. God commanded the purification of the House in "And purify My House for those who circumambulate..." (Al-Hajj: 26), and the polytheist is impure according to "Indeed, the polytheists are unclean" (At-Tawbah: 28). Purification from impurity is obligatory, so keeping disbelievers away is obligatory.
6. We agree that a person in a state of major ritual impurity (Janabah) is barred; thus, a disbeliever should be barred even more so. However, this supports Malik's view that they should be barred from all mosques.

Abu Hanifah's Proofs:

1. It is narrated that when the delegation of Yathrib came, the Prophet (peace be upon him) lodged them in the mosque.
2. The Prophet (peace be upon him) said: "Whoever enters the house of Abu Sufyan is safe, and whoever enters the Ka'bah is safe," implying permission to enter.
3. Since disbelievers are permitted to enter other mosques, they should be permitted to enter the Sacred Mosque, just like a Muslim.

• Rebuttal to Abu Hanifah: The first two narrations were at the beginning of Islam and were later abrogated by the verse (At-Tawbah: 28). As for the analogy, the Sacred Mosque is greater in status than other mosques, so the difference is clear. And Allah knows best.

< {And to Allah belongs the East and the West. So wherever you turn, there is the Face of Allah. Indeed, Allah is All-Encompassing, All-Knowing.} >

Regarding the Almighty's saying: "And to Allah belongs the East and the West. So wherever you turn, there is the Face of Allah. Indeed, Allah is All-Encompassing, All-Knowing."