وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمْ يَصُدُّونَ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَمَا كَانُوٓا۟ أَوْلِيَآءَهُۥٓ إِنْ أَوْلِيَآؤُهُۥٓ إِلَّا ٱلْمُتَّقُونَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
<p>Commentary</p><p>It was said in previous verses that the disbelievers of Makkah were though deserving, because of their disbelief and denial, of heavenly punishment coming down upon them, but the presence of the Holy Prophet ﷺ in Makkah was a prohibitive factor against the coming of a mass punishment on them. Then, after his migration to Madinah, such punishment would still not come upon them because of the weaker ones among Muslims who, while living in Makkah, kept seeking forgiveness from Allah.</p><p>In the verses quoted above, it has been stated that though their due punishment was advanced till later either for the sake of the Holy Prophet ﷺ or in consideration of the weaker ones among Muslims, they should not make the mistake of thinking that they are no more deserving of punishment. The fact is that their being deserving of punishment is loud and clear. Then, other than their disbelief and denial, there are many more crimes committed by them because of which punishment should be visiting them positively. The first two verses (34, 35) list three such crimes by them.</p><p>1.	Firstly, these people are themselves just not worthy of going into the Sacred Mosque and devote to acts of worship there as due - and these very people prevent Muslims who wish to go there to devote themselves to acts of worship, Salah, Tawaf etc. Here, the reference is to the event at Hudaibiyah when, in the Hijrah year 6, the Holy Prophet ﷺ had reached there with his Sahabah ؓ in order to perform ` Umrah at Makkah - and the disbelievers of Makkah had prevented him from doing so and had compelled him to go back.</p><p>2.	Secondly, for no sane reason, these people assume and claim that they were the custodians of the Sacred Mosque whereby they would let anyone they permit come in and not permit anyone they did not wish to come in.</p><p>This thinking of theirs was a combination of two misunderstandings. To begin with, they took themselves to be the custodians of the Sacred Mosque although no Kafir can become the custodian of any mosque. Then, they thought that a custodian had the right to stop anyone he wished from entering into the mosque - while, a masjid or mosque is a House of God and no one has the right to stop anyone from coming in it. Of course, exempted are particular situations in which there be the apprehension of someone desecrating the mosque or causing pain to other makers of Salah there. For example, the Holy Prophet ﷺ said: Shield your masjid from small children, and insane individuals, and from mutual disputations. Small children mean children who have no sense of purity or impurity, therefore, the danger of the later is predominant. Then, the same danger of impurity as well as the danger of causing pain to those making Salah exists in the case of someone insane. As for mutual disputations, it amounts to desecration of the masjid and is also a source of causing pain to people making Salah there.</p><p>In the light of the Hadith quoted above, the custodian (mutawalli ( of the masjid does have the right not to allow such small children and insane individuals into the masjid, and see to it that no one indulges in mutual disputes in the masjid - but, in the absence of such situa-tions, no custodian of a masjid has the right to stop a Muslim from coming into the masjid.</p><p>In the first verse cited above, it has been considered sufficient to state that there was no way these people could be taken as custodians of the Sacred Mosque when the rule was that only God-fearing Muslims could become its custodian. From here we learn that the custodian of a masjid should be a practicing-observing Muslim, in faith and conduct. And there are some commentators who take the pronoun in: إِنْ أَوْلِيَاؤُهُ as reverting to Allah Ta` ala which would mean: only the God-fearing can be the Awliya of Allah.'</p><p>According to the Tafsir mentioned immediately above, the outcome of the verse would be that those who, despite acting contrary to Shari` ah and Sunnah, claim to be a Waliyy of Allah are liars and those who take such people to be a Waliyy of Allah are down in deception.</p>
CommentaryIt was said in previous verses that the disbelievers of Makkah were though deserving, because of their disbelief and denial, of heavenly punishment coming down upon them, but the presence of the Holy Prophet ﷺ in Makkah was a prohibitive factor against the coming of a mass punishment on them. Then, after his migration to Madinah, such punishment would still not come upon them because of the weaker ones among Muslims who, while living in Makkah, kept seeking forgiveness from Allah.In the verses quoted above, it has been stated that though their due punishment was advanced till later either for the sake of the Holy Prophet ﷺ or in consideration of the weaker ones among Muslims, they should not make the mistake of thinking that they are no more deserving of punishment. The fact is that their being deserving of punishment is loud and clear. Then, other than their disbelief and denial, there are many more crimes committed by them because of which punishment should be visiting them positively. The first two verses (34, 35) list three such crimes by them.1.	Firstly, these people are themselves just not worthy of going into the Sacred Mosque and devote to acts of worship there as due - and these very people prevent Muslims who wish to go there to devote themselves to acts of worship, Salah, Tawaf etc. Here, the reference is to the event at Hudaibiyah when, in the Hijrah year 6, the Holy Prophet ﷺ had reached there with his Sahabah ؓ in order to perform ` Umrah at Makkah - and the disbelievers of Makkah had prevented him from doing so and had compelled him to go back.2.	Secondly, for no sane reason, these people assume and claim that they were the custodians of the Sacred Mosque whereby they would let anyone they permit come in and not permit anyone they did not wish to come in.This thinking of theirs was a combination of two misunderstandings. To begin with, they took themselves to be the custodians of the Sacred Mosque although no Kafir can become the custodian of any mosque. Then, they thought that a custodian had the right to stop anyone he wished from entering into the mosque - while, a masjid or mosque is a House of God and no one has the right to stop anyone from coming in it. Of course, exempted are particular situations in which there be the apprehension of someone desecrating the mosque or causing pain to other makers of Salah there. For example, the Holy Prophet ﷺ said: Shield your masjid from small children, and insane individuals, and from mutual disputations. Small children mean children who have no sense of purity or impurity, therefore, the danger of the later is predominant. Then, the same danger of impurity as well as the danger of causing pain to those making Salah exists in the case of someone insane. As for mutual disputations, it amounts to desecration of the masjid and is also a source of causing pain to people making Salah there.In the light of the Hadith quoted above, the custodian (mutawalli ( of the masjid does have the right not to allow such small children and insane individuals into the masjid, and see to it that no one indulges in mutual disputes in the masjid - but, in the absence of such situa-tions, no custodian of a masjid has the right to stop a Muslim from coming into the masjid.In the first verse cited above, it has been considered sufficient to state that there was no way these people could be taken as custodians of the Sacred Mosque when the rule was that only God-fearing Muslims could become its custodian. From here we learn that the custodian of a masjid should be a practicing-observing Muslim, in faith and conduct. And there are some commentators who take the pronoun in: إِنْ أَوْلِيَاؤُهُ as reverting to Allah Ta` ala which would mean: only the God-fearing can be the Awliya of Allah.'According to the Tafsir mentioned immediately above, the outcome of the verse would be that those who, despite acting contrary to Shari` ah and Sunnah, claim to be a Waliyy of Allah are liars and those who take such people to be a Waliyy of Allah are down in deception.