Surah At-Tawbah (The Repentance): Verses 17-18

Verse 17: ما كان للمشركين أن يعمروا مساجد الله... (It is not for the polytheists to maintain the mosques of Allah...)

Issues in the Verse:

First Issue: Allah (Exalted is He) began this Surah by declaring disavowal from the disbelievers, detailing their shameful acts to justify this disavowal. He then recounted arguments they used to claim this disavowal was invalid and that association and support should continue. The first of these arguments, mentioned in this verse, is their claim to possess praiseworthy qualities, such as maintaining the Sacred Mosque (Al-Masjid al-Haram).

It is narrated that when Al-'Abbas (may Allah be pleased with him) was captured on the Day of Badr, the Muslims reproached him for his disbelief and severing of kinship ties, with 'Ali being particularly harsh. Al-'Abbas responded by listing their merits: "We maintain the Sacred Mosque, cover the Ka'bah, provide water for the pilgrims, and free captives." Allah then revealed this verse in response to Al-'Abbas: {It is not for the polytheists to maintain the mosques of Allah...}

Second Issue: The maintenance ('imārah) of mosques has two meanings:

1. Frequent Attendance: Saying "So-and-so maintains the gathering of so-and-so" means he frequently attends it.
2. Physical Construction/Upkeep: The known meaning of building and repair.

If the second meaning (physical upkeep) is intended, the verse means that a disbeliever is not permitted to undertake the repair of mosques. This is prohibited because:

• The mosque is a place of worship, requiring reverence, which the disbeliever violates through disrespect.
• The disbeliever is ritually impure, based on the verse: {Indeed, the polytheists are unclean} (At-Tawbah: 28). Purifying the mosques is obligatory, as per: {And purify My House for those who circumambulate} (Al-Baqarah: 125).
• The disbeliever does not guard against impurities, so their entry contaminates the mosque, potentially corrupting the worship of Muslims.
• Their undertaking the upkeep would imply they hold a favor over the Muslims, which is impermissible.

Third Issue: Recitation Variants Ibn Kathir and Abu 'Ubayd read {أن يعمروا مساجد الله} (to maintain the mosques of Allah) in the singular form (referring to Al-Masjid al-Haram specifically). The rest read the plural form (مساجد).

• Arguments for the Singular Reading (Ibn Kathir/Abu 'Ubayd): The verse refers specifically to the Sacred Mosque (Al-Masjid al-Haram). It is called plural because it is the Qibla (direction of prayer) and the Imam (leader) of all mosques; thus, maintaining it is like maintaining all mosques.
• Arguments for the Plural Reading (Majority):
  1. It means: It is not for the polytheists to maintain any of Allah's mosques. If they are barred from maintaining any, then they are certainly barred from the Sacred Mosque, the noblest and greatest of them.
  2. Al-Farra' stated that Arabs sometimes use the singular for the plural (e.g., kathīr al-dirham - much dirham, meaning many dirhams) and the plural for the singular (e.g., yujālis al-mulūk - he sits with kings, even if he sits with only one king).
  3. Since a mosque is a place of prostration (sujūd), every spot within Al-Masjid al-Haram is a mosque.

Fourth Issue: Al-Wahidi stated that this verse proves disbelievers are forbidden from maintaining any Muslim mosque. If they willed it in a testament, it would not be accepted. They are forbidden from entering mosques. If a disbeliever enters without a Muslim's permission, they deserve reprimand (ta'zīr); if with permission, no reprimand. However, honoring the mosques and preventing their entry is preferable. The Prophet (peace be upon him) received the delegation of Thaqif while they were disbelievers in the mosque, and Thumamah ibn Uthal Al-Hanafi was tied to a pillar in the Sacred Mosque while he was a disbeliever.

Regarding the phrase: {شاهدين على أنفسهم بالكفر} (bearing witness against themselves of disbelief): Al-Zajjaj explained that shāhidīn (bearing witness) is a circumstantial clause (ḥāl). The meaning is: They were not permitted to maintain the mosques while they were bearing witness against themselves of disbelief. Several interpretations exist for this testimony:

1. The most correct view: They admitted to worshipping idols, rejecting the Qur'an, and denying the prophethood of Muhammad (PBUH)—all of which constitute disbelief. Whoever testifies to all these things testifies to disbelief itself. It does not mean they testified, "We are disbelievers."
2. Al-Saddi's view: Their testimony is inherent in their self-identification: a Christian says, "I am a Christian," a Jew says, "I am a Jew," and an idolater says, "I am an idolater." This view aligns with the first one.
3. Some extremists among them explicitly said, "We disbelieve in the religion of Muhammad and the Qur'an." Perhaps this is the intended meaning.
4. They used to circumambulate naked, saying, "We will not circumambulate in garments in which we have disobeyed Allah." After every circuit, they would prostrate to the idols. This is their testimony of associating partners with Allah (shirk).
5. They used to say the Talbiyah: "Labbayka lā sharīka laka illā sharīkan huwa laka tamlikuhu wa mā malak" (Here I am, You have no partner except a partner who belongs to You; You own him and what he owns).
6. Ibn 'Abbas's narration: They testify to the Messenger's disbelief. The basis for this interpretation, according to Ibn 'Abbas, is the verse: {There has come to you a Messenger from among yourselves...}. Al-Qadi rejected this view, calling it a deviation from the literal meaning, permissible only if the literal meaning is impossible. Since the literal meaning is possible, this figurative interpretation is unwarranted. (The author adds that if someone read anfusihim as meaning 'superiority'—as in Zayd nafīs and Amr anfasu minhu—this interpretation would be valid through a slight deviation from the apparent meaning.)

Regarding: {أولئك حبطت أعمالهم} (Those—their deeds have become worthless): This is the decisive ruling: If they performed any good deeds, such as honoring parents, building fortifications (ribāṭāt), feeding the hungry, or honoring guests, all those deeds are void. This is because the punishment for their disbelief outweighs the reward for these acts, leaving no effect for them in earning reward or honor while they remain disbelievers. (The discussion on the nullification of deeds was covered previously in this book.)

Regarding: {وفي النار هم خالدون} (And in the Fire they will abide eternally): This indicates their eternal dwelling in Hellfire. Our scholars use this verse to argue that a grave sinner (fāsiq) who performs the obligatory prayers will not abide eternally in the Fire, based on two points:

1. The phrase {وفي النار هم خالدون} implies exclusivity (confinement): "They alone will abide eternally in the Fire, and no one else." Since this statement concerns disbelievers, it proves that eternal dwelling is reserved only for the disbeliever.
2. Allah made eternal dwelling in the Fire the recompense for the disbelievers' disbelief. If this ruling applied to others, threatening the disbeliever with it would not be sound.

Verse 18: أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن آمن بالله... (Have you considered the providing of water to pilgrims and the maintenance of the Sacred Mosque as equal to...)

After establishing that the disbeliever cannot maintain the mosque, Allah describes the four characteristics of those who can maintain Allah's mosques:

First Characteristic: {من آمن بالله واليوم الآخر} (one who believes in Allah and the Last Day) Belief in Allah is necessary because the mosque is where Allah is worshipped; one who does not believe in Allah cannot build a place for His worship. Belief in the Last Day is necessary because worship is only beneficial in the Hereafter. Whoever denies the Hereafter does not worship Allah, and thus cannot build a place for His worship.

• Objection: Why was belief in the Messenger of Allah (PBUH) not mentioned?
  • Answer 1: The polytheists claimed Muhammad (PBUH) sought only leadership and kingship. By mentioning belief in the Originator (Allah) and the Return (Last Day), the Prophet's mission is reduced to conveying these two core principles. This serves as a subtle indication to the disbelievers that the Prophet's goal was nothing more than this.
  • Answer 2: Since prayer (ṣalāh) was mentioned (in the next verse), and prayer requires the Adhān, Iqāmah, and Tashahhud—all of which include mention of prophethood—this was sufficient indication.
  • Answer 3: The definite noun "prayer" (al-ṣalāh) refers to the established practice. The established practice of prayer among Muslims involves the actions brought by Muhammad (PBUH), thus mentioning prayer implies belief in his prophethood.

Second Characteristic: {ولم يقم الصلاة} (and has not established the prayer) The greatest purpose of building mosques is establishing prayers. One who does not affirm the obligation of prayer cannot undertake building mosques.

Third Characteristic: {وآتى الزكاة} (and gives Zakah) The consideration of establishing prayer and giving Zakah in the context of mosque maintenance suggests that the intended meaning of 'imārah (maintenance) is attendance.

• If one establishes prayer, they attend the mosque, thus maintaining it.
• If one gives Zakah, the poor and needy gather at the mosque to receive it, thus maintaining it.
• If 'imārah means physical construction (a supererogatory act), giving Zakah (an obligation) is still relevant. One should not engage in the supererogatory before fulfilling the obligatory. It is apparent that one who does not pay Zakah will not busy himself with building mosques.

Fourth Characteristic: {ولم يخش إلا الله} (and fears none except Allah) Several interpretations exist:

1. This might refer to the situation of Abu Bakr (RA) in early Islam, who built a small mosque at the door of his house where he prayed and recited the Qur'an, enduring the polytheists' abuse. The meaning is: Even if people fear him for building the mosque, he pays no attention to them, fearing only Allah.
2. It means he builds the mosque not for ostentation or reputation (so people say, "So-and-so built a mosque"), but solely to seek Allah's pleasure and strengthen Allah's religion.

• Objection: Does a believer not fear oppressors and corruptors?
  • Answer: The intended meaning of this fear (khashyah) is fear and piety in matters of religion, meaning he does not prefer the pleasure of anyone over the pleasure of Allah.

Conclusion on the Four Characteristics: Allah states: {إنما يعمر مساجد الله من آمن بالله...} (Only those who believe in Allah maintain the mosques of Allah...). The use of Innamā (Only/Indeed) implies exclusivity. This suggests that the mosque must be protected from anything other than worship, including idle talk and worldly dealings.

The Prophet (PBUH) said: "In the latter days, people from my Ummah will come to the mosques and sit in circles discussing the world and their love for it. Do not sit with them, for Allah has no need of them." He also said: "Talk in the mosque consumes good deeds like fire consumes firewood." Allah said: "My houses on Earth are the mosques, and those who visit Me in them are My visitors. Blessed is the servant who purifies himself in his house, then visits Me in My house; it is incumbent upon the host to honor his visitor." He also said: "Whoever frequents the mosque, Allah will make him feel at home with Him." And: "When you see a man frequently attending the mosque, testify to his faith." And: "Whoever lights a lamp in a mosque, the angels and the bearers of the Throne will continue to pray for forgiveness for him as long as the light remains in the mosque." (These traditions were cited by the author of Al-Kashshāf.)

Regarding: {فعسى أولئك أن يكونوا من المهتدين} (Then perhaps those will be among the guided ones): Several views exist:

1. The Commentators' View: 'Asā (perhaps/hopefully) from Allah implies certainty, as He is exalted above doubt or hesitation.
2. Abu Muslim's View: 'Asā here refers back to the servants, implying hope. Meaning: Those who perform these acts of obedience do so in hope of attaining guidance, as per: {They call upon their Lord in fear and hope}. The reality is that the servant, upon performing these deeds, cannot be certain of receiving reward, as they might have failed to meet some condition for acceptance.
3. The Best View (Al-Kashshāf's): This phrase is meant to distance the polytheists from the stations of guidance and cut off their hopes regarding the deeds they boasted about. Allah has shown that those who believe, combine that belief with adherence to the religious laws, and add fear of Allah—for them, attaining guidance is contingent upon la'alla and 'asā (hope/perhaps). So, what is the state of these polytheists who are certain they are guided and guaranteed good fortune from Allah? This phrasing subtly favors hope over certainty for the believers.

Verse 18: أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن آمن بالله واليوم الآخر وجاهد في سبيل الله لا يستوون عند الله والله لا يهدي القوم الظالمين (Have you considered the providing of water to pilgrims and the maintenance of the Sacred Mosque as equal to one who believes in Allah and the Last Day and strives in the cause of Allah? They are not equal in the sight of Allah. And Allah does not guide the wrongdoing people.)