Tafsir of Al-Baqarah 2:113-114

"On anything" Meaning: On anything valid or worthy of consideration. This is a great hyperbole, for even the impossible and the non-existent fall under the name of "a thing." Thus, when the application of the name "thing" is negated for them, it is the ultimate exaggeration in dismissing their worth, similar to saying, "less than nothing."

{While they recite the Scripture} The waw is for the state (hal). "The Scripture" refers to the genus (the category of divine books). Meaning: They said this while they are among the people of knowledge and recitation of the Scriptures. It is the duty of one who carries the Torah, the Gospel, or other books of God—and believes in them—not to disbelieve in the remainder, for each of the two books confirms the other and testifies to its truth. Likewise, all the books of God are consistent in confirming one another.

{Likewise} Meaning: Like that which you have heard, in that same manner...

{...said those who have no knowledge} Like the idolaters, the deniers of God’s attributes, and their ilk. They said to the people of every religion, "You are not on anything." This is a great rebuke to them, as they have ranked themselves—despite their knowledge—among those who have no knowledge. It is narrated that when the delegation of Najran came to the Messenger of God (ﷺ), the Jewish rabbis came to them and debated until their voices rose. The Jews said, "You are not on anything of religion," and they disbelieved in Jesus and the Gospel. The Christians said the same to them and disbelieved in Moses and the Torah.

{But God will judge between them on the Day of Resurrection} Regarding the punishment each party deserves. Al-Hasan said: God’s judgment between them is that He will prove them liars and cast them into the Fire.

{...to mention} This is the second object of the verb "prevented" (mana'a). You say, "I prevented him from such-and-such." Similar examples include: {And what has prevented us from sending...} (Al-Isra: 59) and {And what prevented the people from believing...} (Al-Isra: 94). It is permissible to omit the preposition with an. You may also parse it as an object for the sake of which the action was done (maf'ul lahu), meaning: "out of hatred that [His name] be mentioned."

This is a general ruling for the entire genus of God’s mosques. Whoever prevents them from the mention of God is excessive in injustice. The reason for this revelation: The Christians used to throw filth into Jerusalem and prevent people from praying there, and the Romans invaded its people, destroyed it, burned the Torah, killed, and took captives. It is also said that it refers to the polytheists preventing the Messenger of God (ﷺ) from entering the Sacred Mosque in the year of Hudaybiyyah.

If you ask: "How can it be said 'God’s mosques' when the prevention and destruction occurred to only one mosque—Jerusalem or the Sacred Mosque?" I say: There is no harm in the ruling being general even if the cause is specific. Just as you say to someone who harmed one righteous person, "Who is more unjust than the one who harms the righteous?" Or as God (Exalted is He) said: {Woe to every backbiter, slanderer} (Al-Humazah: 1), while it was revealed regarding Al-Akhnas ibn Shariq.

{...and strove for their destruction} By cutting off the mention of God or by physically destroying the structure. It is appropriate that "who" (man) in "who prevents" be understood as general, just as "God’s mosques" is general. It does not refer specifically to those particular Christians or polytheists.

{Those...} The preventers.

{...it was not for them to enter them except in fear} Meaning: It was not appropriate for them to enter God’s mosques except in a state of awe and trembling, fearing that the believers might strike them, let alone take them over, manage them, and prevent the believers from them. The meaning is: This was the right and the duty, were it not for the injustice and arrogance of the disbelievers. It is also said: "It was not for them" in God’s decree—meaning God has judged and written on the Preserved Tablet that He will grant victory to the believers and strengthen them until the disbelievers cannot enter them except in fear.

It is narrated that no Christian enters Jerusalem except in disguise and stealth. Qatadah said: "No Christian is found in Jerusalem but that he is beaten severely and punished." It is also said that the Messenger of God (ﷺ) proclaimed: "Let no polytheist perform Hajj after this year, and let no one circumambulate the House naked."

Abu Abdullah read it as khifan (a variant form). Jurists have differed regarding the entry of a disbeliever into a mosque: Abu Hanifah permitted it, Malik did not, and Al-Shafi'i distinguished between the Sacred Mosque and others. It is said the meaning is a prohibition against enabling them to enter and leaving them to it, like His saying: {And it is not for you to harm the Messenger of God} (Al-Ahzab: 53).

{...disgrace} Killing and captivity, or humiliation through the imposition of the Jizya. It is also said: The conquest of their cities, Constantinople, Rome, and Amorium.

{And to God belongs the East and the West. So wherever you [might] turn, there is the Face of God. Indeed, God is all-Encompassing, Knowing.}