Does Islam restrain/prohibit Jews from to pray in a mosque?

Sources

• ✓ 72:18 · Al-Jinn

  72:18 · Muhammad Marmaduke Pickthall

  وَأَنَّ ٱلْمَسَٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًۭا

  And the places of worship are only for Allah, so pray not unto anyone along with Allah.

• ✓ 2:114 · Al-Baqara

  2:114 · Muhammad Marmaduke Pickthall

  وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌۭ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌۭ

  And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin. As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.

• ✓ Tafsir Ibn Kathir on 72:18

  Sunni

  Tafsir Ibn Kathir · 72:18

  Allah commands His servants to worship Him alone without associating anyone with Him, as Qatadah explained regarding the verse, “And the mosques are for Allah, so do not call upon anyone along with Allah.” He said that the Jews and Christians used to enter their synagogues and churches and associate partners with Allah there, so Allah commanded His Prophet ﷺ to instruct people to worship Allah alone. Ibn Abi Hatim narrated from Ali ibn al-Husayn, who transmitted from Isma'il ibn Bint al-Suddi, who related from a man, then from al-Suddi, and from Abu Malik or Abu Salih, from Ibn Abbas about this verse, stating that when it was revealed, there was no mosque on earth except al-Masjid al-Haram and the Masjid of Elijah (in Jerusalem). Al-A’mash narrated that the jinn asked the Messenger of Allah ﷺ for permission to attend prayer with him in the mosque. Therefore, Allah revealed, “And the mosques are for Allah, so do not call upon anyone along with Allah,” meaning they should pray but not mix with people as partners. Ibn Jarir recorded a narration from Said ibn Jubayr, transmitted through several chains back to Ibn Abbas, where the jinn said to their people, “How can we come to the mosque while we are distant from you? How can we witness the prayer while we are far away?” So this verse was revealed, affirming that mosques are exclusively for Allah. Sufyan, from Khusaif, from Ikrimah, said the verse was revealed about all mosques. Said ibn Jubayr said it refers to the parts used for prostration—that they belong to Allah, so do not prostrate on them for anyone else. They cited a sound hadith from Abdullah ibn Tawus, from his father, from Ibn Abbas, in which the Prophet ﷺ said he was commanded to prostrate on seven bones: the forehead (pointing to his nose), the hands, the knees, and the toes. Regarding the phrase, “When the servant of Allah stood up to call upon Him, almost they crowded upon him,” al-A’ufi reported from Ibn Abbas that when the jinn heard the Prophet recite the Quran, they nearly overwhelmed him out of eagerness. They approached him without him noticing until the Prophet was commanded to say, “Say, ‘It has been revealed to me that a group of jinn listened,’” referring to those listening to the Quran. This narration is attributed to al-Zubayr ibn al-Awwam, may Allah be pleased with him. Ibn Jarir transmitted another narration from Ibn Abbas, via a chain including Said ibn Jubayr, where the jinn expressed amazement at the obedience of the companions to the Prophet’s prayer postures—bowing and prostrating—as they observed from afar. They said, “When the servant of Allah stood up to call upon Him, almost they crowded upon him,” the jinn expressing surprise and confusion. Al-Hasan said when the Messenger of Allah ﷺ proclaimed “There is no god but Allah” and invited people to their Lord, the Arabs almost all closed in to oppose him. Qatadah said about the phrase “they almost crowded upon him”: both humans and jinn gathered against this matter intending to extinguish it, but Allah would not allow that, granting support and victory to His Messenger. This is the third explanation, reported from Ibn Abbas, Mujahid, Said ibn Jubayr, Ibn Zayd, and also preferred by Ibn Jarir as the most evident explanation, especially in light of what follows: “Say, ‘I only invite my Lord and do not associate anyone with Him’” indicating that despite ridicule, denial, and conspiracies against the Prophet, he remained steadfast in declaring monotheism alone, seeking refuge and placing reliance solely on Allah. Regarding “Say, I do not possess for you any harm or guidance,” the meaning is that the Prophet ﷺ is merely a human like you, receiving revelation, a servant of Allah without personal authority over your guidance or misguidance; all matters ultimately return to Allah. He also asserts about himself that no one can protect him from Allah's punishment if he disobeys, nor can he find refuge except with Allah—the sole protector. Mujahid, Qatadah, and al-Suddi interpreted it as meaning no refuge exists. Qatadah also said that “I will never find refuge besides Him” means no helper or shelter exists except Allah. Concerning “Except for a message from Allah and His messages,” some say this is an exception to the prior statement “I do not possess for you any harm or guidance,” indicating he is exempted in delivering Allah’s revelation. It can also mean an exception to “no one can protect me from Allah,” that only fulfilling the message entrusted to him saves him, as Allah said: “O Messenger, convey what was revealed to you from your Lord. And if you do not, then you have not conveyed His message. And Allah will protect you from the people.” About “And whoever disobeys Allah and His Messenger—then for him is the fire of Hell, abiding therein eternally,” Ibn Kathir explains this means that the Prophet’s duty is solely to deliver Allah’s message, and whoever disobeys after that faces the punishment of eternal Hellfire without reprieve or escape. Regarding “Until when they see what they are promised, they will know who is weaker in helpers and fewer in number,” the explanation is that when the disbelievers from jinn and humans witness the punishments promised on the Day of Judgment, they will realize who truly has the least support and weakest backing—the disbelievers and associators, who have no protection and are fewer in number compared to the believers, soldiers of Allah Almighty.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 2:114

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 2:114

  Recitation Variants: None explicitly mentioned for this verse. Grammatical Argument (الحجة): The position of the particle (من) is raised, functioning as an interrogative. The predicate (أظلم) is also in the nominative because it is the predicate of the initial sentence. The conjunction (أن) governing "to mention in" is accusative as a substitute for (مساجد), a substitute of inclusion; the implied phrase being: "And who is more unjust than the one who prevents mentioning his name in the mosques of God." It is also possible that (أن) is accusative of cause, implying dislike or aversion to mentioning the name within the mosques, or that it is a deleted (من), thus the meaning being "who prevents (that) his name be mentioned." The phrase (أن يدخلوها) is in the nominative as the subject of a nominal sentence, or with the added (كان), meaning "It is not appropriate for them to enter it," so here (أن يدخلوها) is nominative as a subject of a sentence beginning with (كان). The particle (إلا) is an exception particle negating the previous negation. The word (خائفين) is accusative as it is describing their state (حال). The term (خزي) is nominative with two suggested explanations; one, as the beginning of a sentence (ابتداء), or second, as nominative as a predicate for (لهم). The phrases (في الدنيا) and (في الآخرة) are prepositional phrases governed by accusative functioning as adverbials of condition, and the pronouns attached are private pronouns referring back to them. Lexical Notes (اللغة): The root words are discussed as pairs: - "المنع", "الصد", and "الحيلولة" are similar in meaning, all connected with prevention or obstructing. The antonym of "المنع" is "الإطلاق". "منعته فامتنع" means "I prevented him, so he refrained". - A man who is "منيّع" is one from whom things are not obtainable easily, a metaphor for strength and dignity. - Similarly, a "منيعة" woman is one who cannot be persuaded or enticed into immorality. - "السعي", "الركض", and "العدو" are similar in meaning (running, hurrying). The antonym of "السعي" is "الوقف" (halting). - "سعى على عياله" means he earns livelihood for his dependents. - "سعى للسلطان" refers to handling or distributing charity when one is in charge. - The term "العقال" mentioned in a poetic example refers to a general charity. - "ساعى الرجل الأمة" means he committed fornication with a maid; the plural "مساعاة" applies only to slaves. - "الخراب", "الهدم", and "النقض" all relate to destruction. - "الخربة" is an ear's membrane or any round hole. - "الخارب" indicates a thief, particularly a camel thief as per Al-Asma'i. - "الخرابة" refers to camel theft. Parsing (الإعراب): The grammatical role of each component is carefully indicated as above in the argument section. Occasion of Revelation (النزول): There is disagreement about the exact referent of this verse. Ibn Abbas and Mujahid said it referred to the Romans invading Jerusalem and corrupting it until the time of Caliph Umar, when God aided the Muslims over them, and they entered the city only in fear. Al-Hasan and Qatadah said it referred to Nebuchadnezzar (Bakht Nasr) who destroyed Jerusalem, helped by the Christians. A narration from Imam Abi Abdullah (peace be upon him) holds it refers to the Quraish forbidding the Prophet Muhammad (peace be upon him and his family) from entering Mecca and the Sacred Mosque. This is the view supported by Al-Balkhi, Al-Ramani, and Al-Jubaiyi. Tabarsi considers weak the account of Al-Tabari who asserts the Quraish did not attempt to ruin the Sacred Mosque; rather, the real ruin is preventing prayer in it. There is evidence that they tore down mosques where the Companions used to pray in Mecca after the Prophet migrated to Medina. This verse also does not exclusively concern the People of the Book, as mentioned later that those who know not also spoke thus; the rebuke applies to Jews, Christians, and idolaters as well, at different times. Meaning (المعنى): "And who could be more unjust than one who prevents the mosques of God from having His name mentioned in them?" This implies the greatest injustice is to prevent the mention and worship of God in His mosques; to obstruct congregational prayer and devotion therein. The phrase "mosques of God" may be applied either to the entire area of places of prostration, thus both encompassing the Kaaba or Jerusalem, or generally the mosques built by Muslims for prayer. A narration from Zayd ibn Ali via his ancestors from Ali (peace be upon him) indicated the meaning includes the entire earth, as the Prophet said, "The earth was made for me a mosque and its soil a purification." The phrase "and strives in their ruin" indicates efforts made to destroy them, whether by driving away the believers at migration or preventing prayer and obedience within. This may be understood as both physical ruination or spiritual obstruction. Regarding "those—they have no right to enter them except in fear," Ibn Abbas said it means no Christian could enter Jerusalem except under threat of punishment, an idea sustained even to this day. Regarding the Sacred Mosque, upon revelation of this verse, the Prophet ordered an announcer to proclaim that no polytheist should circumambulate it naked any longer; hence, they ceased to enter freely. Al-Jubaiyi explained that God declared these polytheists have no access to the Sacred Mosque or any other mosque, and if any enter, they must be expelled unless entering under a ruler's permission amidst a legal dispute, thus entering fearfully, not residing tranquilly as Muslims do. Sheikh Abu Ja'far al-Tabarsi (may God sanctify his soul) indicated this aligns with their jurisprudential view, leading to the conclusion that polytheists must not be allowed free access to mosques under any circumstances. The Sacred Mosque particularly is closed to them by divine command so they witness their own disbelief: "It is not for polytheists to rebuild the mosques of God witnessing against themselves in disbelief—do not approach the Sacred Mosque after this year." Al-Zajjaj remarked that God revealed in this verse that the Muslims would have dominance over all others to the extent that believers would not tolerate opponents entering their mosques except in fear, as stressed elsewhere in the Qur'an "to make it prevail over all religions even if the polytheists dislike it." The phrase "for them humiliation in the world" is explained in various ways: 1. It refers to them paying jizya (tribute) submissively, as per Qatadah. 2. The killing and taking captive of their women and children if at war, or paying jizya if under protection, according to Al-Zajjaj. 3. That their disgrace will be evident when the Mahdi rises and conquers Constantinople, as per Al-Suddi. 4. That their wretchedness is banishment from entry into the mosques, as Abu Ali explained. "And for them in the Hereafter a great punishment" means on the Day of Judgment, God will chastise them in the blazing fire of Hell with the severest torment because they were of all wrongdoers the most unjust.