بسم الله الرحمن الرحيم
Allah the Most High said:
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا أُولَٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ
And who is more unjust than those who forbid that Allâh’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allâh’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allâh’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter (Al-Baqarah 2:114)
The ‘Allaamah, ibn Uthaymeen, may Allah have mercy upon him, said in the tafseer of this verse:
And from the benefits of this verse is that it is permissible to remove a person from the mosque if there is a benefit, due to His statement:
“that Allâh’s Name be glorified and mentioned much”
Preventing someone from entering the mosques of Allah has requirements: sometimes the mosques are prevented [from being entered] so that its carpets, grounds, books or copies of the Qur’an are not degraded. Sometimes the doors are locked for fear of tribulation, such as in the case of a group of men congregating to stoke up trouble or [intending to] cause chaos, so they may be closed to prevent them from congregating. Sometimes, they are closed for restoration or repairs. Sometimes, they may be closed for fear of theft. In all these cases, the closure [of a mosque] is permissible or desirable.
The ‘Allamah ibn Uthaymeen, may Allah have mercy upon him, said in the explanation of the 40 Hadith of an-Nawai – Hadith 2
And Imam Malik – may Allah have mercy upon him – was asked about the statement of Allah the Most High
الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
“The Most Beneficent (Allah) Isawa (rose over) the (Mighty) Throne (20: 5)
how did he rise [over the Throne]?
He bowed his head – may Allah have mercy upon him – and began to sweat profusely due to the gravity of what had been put to him and the veneration [he had] for his Lord – the Mighty and Majestic – Then he raised his head and said: “the ascension is not unknown” meaning that it is known in the Arabic language, [for example] one rose above something, meaning that he ascended over it.
Everything that has been transmitted in the Qur’an and Sunnah and from the words of the [ancient] Arabs [indicates] that when [the word] Istawa is followed by [the word] ‘alaa, it means ascension.
And his statement: “and the how is not understood” Meaning that we can not comprehend how Allah ascended over the [Mighty] Throne with our [deficient] intellects. Indeed, it is only [known] by way of hearing. His statement: “and to believe in it is obligatory” meaning that believing in the ascension of Allah over the [Mighty] Throne in a way that befits [His Majesty] is obligatory.
“And asking about it is an innovation” meaning that asking about the how of the ascension is an innovation, because the companions – may Allah be pleased with them – did not ask the prophet – peace be upon him – questions such as this and they are the most eager in knowing [about] Allah. The Prophet if asked knows Allah better than we do, yet the questions never occurred to them, should what sufficed them not be enough for us?
The answer: Of course, so it is binding upon a muslim, that he suffices with what the Salaf as-Saalih (righteous predecessors) sufficed with and should not ask [about this].
Imam Malik said – may Allah have mercy upon him – “I do not see you” meaning, I do not think [you are] “except to be an innovator”, you wish to corrupt the people’s religion, then he ordered for him to be removed from the mosque, ie the Prophets mosque – peace be upon him.
He did not say, by Allah, I can not remove him, I fear that I may enter into His statement: And who is more unjust than those who forbid that Allâh’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allâh’s Mosques (2:114) because I am preventing him from entering the mosque.
Because he did not enter to glorify the name of Allah, but he entered to corrupt the servants of Allah, and such a person should be prevented [from entering].
If the one that eats garlic and onions is prevented from entering the mosque, then how about the one that corrupts the religion of the people? Is he not more deserving to be prevented? Indeed, by Allah, many people are heedless.
