Masjid of Harm

Are we seeing something similar today, Muslims building mosques out of wrong intentions

"And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against Allah and His Messenger. They will certainly swear: ‘We have only the best of intentions.’ Allah bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there. In it are men who love to grow in purity, for God loves those who purify themselves. Who is better: a man who founds his building [motivated by a sense of] being Godfearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? Allah does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. Allah is All-knowing, Wise. (at-Tawbah 9/107-110)

The story of this mosque intended for mischief is prominent in the events of the expedition to Tabūk. This is the reason for making specific mention of the hypocrites who built it. Their case is discussed at length after completing the discussion of the various groups of people in the Muslim society at the time.

Ibn Kathīr reports: "The reason for the revelation of these verses is that before the Prophet’s arrival in Madinah, there lived in it a man from the tribe of the Khazraj called Abū `Āmir and nicknamed al-Rāhib. He had adopted Christianity and read the Bible. He used to be a man of devotion before the advent of Islam, and he enjoyed a position of great honour among the Khazraj. When the Prophet arrived in Madinah and the Muslims there rushed to his support, Islam began to gather strength. Then the Prophet and his Companions achieved their resounding victory in the Battle of Badr, but Abū `Āmir was in distress at their success and he was now open with his hostility. He then left Madinah secretly and joined the unbelievers in Makkah encouraging them to fight God’s Messenger. They gathered their forces and were joined by other tribes to attack Madinah for the Battle of Uĥud which was a test for the believers and the final outcome was in favour of those who were God-fearing. This evil man dug large holes in the ground in the area separating the two hosts. The Prophet fell into one of them and received an injury to his face, and his right lower front tooth was broken. There was a cut on his forehead. At the beginning of the battle, Abū `Āmir stepped forward and addressed his clansmen among the Anşār, calling on them to support him. When they recognized him and understood his purpose, they abused him, describing him as an enemy of God. He went back to the Quraysh saying some evil had befallen his people after he had left them. Before Abū `Āmir left Madinah, the Prophet had called on him to believe in God and he recited the Qur’ān to him, but he stubbornly refused. The Prophet then prayed that he would die in a far away land, without support. That was indeed his end. When the Battle of Uĥud was over and the Muslims were able to overcome its effects, he felt that the Prophet would move from strength to strength. He then fled to join Hercules, the Byzantine Emperor, and tried to persuade him to fight the Prophet. He promised him something to satisfy him and Abū `Āmir stayed in his court. He started to write to a group of hypocrites from his tribe, promising them that he would come at the head of a large army to defeat the Prophet. He asked them to establish an outpost where anyone he would be sending could stay, and where he himself would establish residence when he came. They started to build what ostensibly was a mosque at a place not far away from the Qubā’ Mosque. The building was completed before the Prophet marched towards Tabūk. The hypocrites who built it came to the Prophet and asked him to come over and pray in their mosque, hoping that they would use that prayer as an endorsement of their action. They told the Prophet that they intended it to be used by the weak and the ill on a rainy night. However, God protected him against praying in such a place. He said to them: “We have embarked on a travel. So let it be until we come back, God willing.” When the Prophet was on his way back from Tabūk, and at a distance of one day’s travel from Madinah, or even less, the Angel Gabriel came down with the true story of this mosque intended for evil and to sow seeds of discord among the believers who used to pray in the Qubā’ Mosque which was founded right from the first day on piety. The Prophet dispatched some of his Companions to pull this other mosque down before he arrived in Madinah."

This is then the story of the mosque which was built by the hypocrites to further their designs against Islam. The Prophet was instructed not to pray there, but to pray in the first mosque built in the Islamic period, i.e. the Qubā’ Mosque which was founded on piety right from the first day. It was frequented by people who were keen to do everything that helped them to grow in purity, and “God loves those who purify themselves.” (at-Tawbah 9/108)

Houses of False Worship

It was then at the time of the Prophet that a mosque for mischief making was built by the hypocrites, intended to scheme against Islam and to undermine the position of the Muslims. Its purpose was to promote unbelief and to provide a cover for those who plotted against the Muslim community, co-operating with the enemies of Islam while pretending to be believers. The same types of mosque are still being established in a great variety of forms, making use of advanced evil. These may take the form of an activity which ostensibly seeks to promote Islam, but works in reality to obliterate or disform it or to deprive it of its true character. They may also establish regimes or social orders which raise a false religious banner, when in reality they undermine Islam. They can also take the form of organizations, books and research which take on a religious guise in order to pacify those who feel ill at ease as they see Islam being attacked by its enemies. These organizations and books try to quieten their worries, reassuring them that Islam is still in a healthy position.

Sounds familiar!!!!



Because there are so many masks and disguised places of mischief, it is important that they should be known and identified. They should be made to appear in their true colours, and their reality laid bare. If we do this, we will only be doing what was done to this mosque once its true nature was unmasked so clearly and powerfully: “And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger. They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there. In it are men who love to grow in purity, for it God loves those who purify themselves. Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (at-Tawbah 9/107-110)

The inimitable Qur’ānic style draws here a very vivid picture showing the end which awaits every deceptive structure built close to a real mosque or centre of piety, and intended to play the same role as that of the first such mosque built by the hypocrites of Madinah. It reassures the true advocates of faith who are keen to purge themselves of the evil designs of the enemies of Islam: “Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the Fire of Hell? God does not guide the wrongdoers.” (at-Tawbah 9/109)

Let us pause for a moment to look at the solid foundations of a building established on fear of God. It is firm, solid and well established. Let us then look at the other side and see the swift and violent movement which shakes the deceptive structure. It is founded on the edge of a precipice which is crumbling, about to collapse. We see it now shaking, sliding and falling into a deep precipice. And that precipice is the fire of hell. For God provides no guidance for the unbelievers who have built this edifice to use it as a place of scheming against Islam and the Muslims. This remarkably vivid scene which is full of movement is painted and brought alive with just a few words, which reassure the advocates of the truth that the scheming of the hypocrites and the unbelievers will come to nought. Thus those who build their structure on a proper foundation of fear of God will be able to face up to others who scheme against this religion of Islam.

The sūrah paints another remarkable scene showing the effects on the evil builders of their deceptive structure: “The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (at-Tawbah 9/110) The edge has crumbled and the ill-intended structure built on it has collapsed and fallen into the precipice, into the fire of hell, and good riddance!

Yet the effects of that building remain in the hearts of its builders in the form of doubt, worry and confusion. It will continue to deprive them of any comfort and stability until their hearts are torn into pieces and collapse from their positions. The image of a collapsing building is complementary to that of doubt, instability and worry. The first depicts a physical picture and the other a mental one. Both are held side by side in the remarkable scene painted by the inimitable Qur’ānic style.

They also complement each other in practical human situations in every age. The deviant schemer will always be shaken, confused, unstable, worried lest his reality is unmasked. This is perhaps the secret of the surpassing excellence of the Qur’ān. It depicts feelings with artistic beauty and remarkable complementarity and contrast. At the same time it maintains simplicity and clarity of expression and vividness in its imagery.

Beyond all this there is a definite purpose served by the unmasking of the true nature of the mosque built by the hypocrites, and by the classifying of the community into those levels of belief. Thus the path is charted for the Islamic movement and its field of operation is clearly drawn.

As it was revealed, the Qur’ān was providing leadership, direction and education for the Muslim community, and preparing it to undertake its great task. The Qur’ān will not be properly understood unless it is taken within its great field of operation. It will only be understood by people who undertake to move with it along its clear path.

Ibn Kathir in the tafsir of the group of ayah at-Tawbah 9/107-110 said: “The reason behind revealing these honorable ayat is that before Rasulullah (sallallaahu alayhi wa sallam) migrated to Madinah, there was a man from al-Khazraj called "Abu Amir ar-Rahib (the Monk).'' This man embraced Christianity before Islam and read the Scriptures. During the time of Jahiliyyah, Abu Amir was known for being a worshipper and being a notable person among al-Khazraj. When Rasulullah (sallallaahu alayhi wa sallam) arrived at Madinah after the hijrah, the Muslims gathered around him and the word of Islam was triumphant on the day of Badr, causing Abu Amir, the cursed one, to choke on his own saliva and announce his enmity to Islam. He fled from Madinah to the idolaters of Quraysh in Makkah to support them in the war against Rasulullah (sallallaahu alayhi wa sallam). The Quraysh united their forces and the Bedouins who joined them for the battle of Uhud, during which Allah tested the Muslims, but the good end is always for the pious and righteous people. The rebellious Abu Amir dug many holes in the ground between the two camps, into one of which Rasulullah (sallallaahu alayhi wa sallam) fell, injuring his face and breaking one of his right lower teeth. He also sustained a head injury. Before the fighting started, Abu Amir approached his people among the Ansar and tried to convince them to support and agree with him. When they recognized him, they said, "May Allah never burden an eye by seeing you, O fasiq one, O enemy of Allah!'' They cursed him and he went back declaring, "By Allah! Evil has touched my people after I left.'' Rasulullah (sallallaahu alayhi wa sallam) called Abu Amir to Allah and recited the Qur'an to him before his flight to Makkah, but he refused to embrace Islam and rebelled. Rasulullah (sallallaahu alayhi wa sallam) invoked Allah that Abu Amir die as an outcast in an alien land, and his invocation came true. After the battle of Uhud was finished, Abu Amir realized that Rasulullah's call was still rising and gaining momentum, so he went to Heracles, the emperor of Rome, asking for his aid against the Rasulullah (sallallaahu alayhi wa sallam). Heracles gave him promises and Abu Amir remained with him. He also wrote to several of his people in Madinah, who embraced hypocrisy, promising and insinuating to them that he will lead an army to fight Rasulullah (sallallaahu alayhi wa sallam) to defeat him and his call. He ordered them to establish a stronghold where he could send his emissaries and to serve as an outpost when he joins them later on. These hypocrites built a Masjid next to the Masjid in Quba, and they finished building it before Rasulullah (sallallaahu alayhi wa sallam) went to Tabuk. They went to Rasulullah (sallallaahu alayhi wa sallam) inviting him to pray in their Masjid so that it would be a proof that Rasulullah (sallallaahu alayhi wa sallam) approved of their Masjid. They told him that they built the Masjid for the weak and ill persons on rainy nights. However, Allah prevented His Messenger from praying in that Masjid. He said to them: “If we come back from our travel, Allah willing.'' When Rasulullah (sallallaahu alayhi wa sallam) came back from Tabuk and was approximately one or two days away from Madinah, Jibril came down to him with the news about Masjid adh-Dhirar and the disbelief and division between the believers, who were in Masjid Quba “which was built on piety from the first day”, that Masjid adh-Dhirar was meant to achieve. Therefore, Rasulullah (sallallaahu alayhi wa sallam) sent some people to Masjid adh-Dhirar to bring it down before he reached Madinah. Ali bin Abi Talhah reported that Ibn Abbas (ra) said about this ayah (at-Tawbah 9/107): "They are some people of the Ansar to whom Abu Amir said, `Build a Masjid and prepare whatever you can of power and weapons, for I am headed towards Caesar, emperor of Rome, to bring Roman soldiers with whom I will expel Muhammad and his companions.' When they built their Masjid, they went to Rasulullah (sallallaahu alayhi wa sallam) and said to him, "We finished building our Masjid and we would like you pray in it and invoke Allah for us for His blessings.'' Allah revealed this verse: “Never stand you therein”, until, “...wrongdoers” Allah said next: “they will indeed swear”, those who built it, “that their intention is nothing but good.” by building this Masjid we sought the good and the comfort of the people. Allah replied: “Allah bears witness that they are certainly liars” for they only built it to harm Masjid Quba, and out of disbelief in Allah, and to divide the believers. They made it an outpost for those who warred against Allah and His Messenger, such as Abu Amir the fasiq who used to be called ar-Rahib, may Allah curse him! Allah said: “Never stand you therein”, prohibiting His Prophet and his Ummah from ever standing in it in prayer. Allah encouraged His Prophet to pray in Masjid Quba which, from the first day, was built on taqwa, obedience to Allah and His Messenger, for gathering the word of the believers and as an outpost and a fort for Islam and its people. This is why Allah the Exalted said: “Verily, the Masjid whose foundation was laid from the first day on taqwa is more worthy that you stand therein “to pray” in reference to the Masjid of Quba. An authentic hadith records that Rasulullah (sallallaahu alayhi wa sallam) said: “One prayer in Masjid Quba is just like an Umrah.” It is recorded in the Sahih that Rasulullah (sallallaahu alayhi wa sallam) used to visit Masjid Quba while riding and walking…Allah the Exalted says that the Masjid that has been built on the basis of taqwa of Allah and His pleasure is not the same as a Masjid that was been built based on causing harm, disbelief and causing division among the believers, and as an outpost for those who warred against Allah and His Messenger. The latter built their Masjid on the edge of a steep hole, “into the fire of Hell. And Allah guides not the people who are the wrongdoers.” Allah does not bring aright the works of those who commit mischief. Jabir bin Abdullah said: "I saw the Masjid that was built to cause harm with smoke rising up from it, during the time of Rasulullah (sallallaahu alayhi wa sallam).'' Allah's statement: “The building which they built will never cease to be a cause of doubt in their hearts” and hypocrisy. Because of this awful action that they committed, they inherited hypocrisy in their hearts, just as those who worshipped the calf were inclined to adoring it. Allah said next: “unless their hearts are cut to pieces.” until they die, according to Ibn Abbas (ra), Mujahid, Qatadah, Zayd bin Aslam, as-Suddi, Habib bin Abi Thabit, ad-Dahhak, Abdur-Rahman bin Zayd bin Aslam and several other scholars of the salaf. “And Allah is All-Knowing.” of the actions of His creation, “All-Wise.” in compensating them for their good or evil actions.” (Tafsir)

Ibn Qayyim said within the benefits of the Battle of Tabuk, “And from them, was the torching and destroying of the places of disobedience in which Allah and His Messenger are disobeyed, just as Rasulullah (sallallaahu alayhi wa sallam) torched the Masjid adh-Dhirar and ordered its destruction. And it was a Masjid in which prayers were preformed and the Name of Allah was mentioned in, when its construction was harm and a divider between the Believers, and a shelter for the hypocrites. And every place that is like this, then it is obligatory upon the Imam to inactivate it, either by destruction or torching, or by changing its likeness, and removing it from what it was constructed for.” (Zad al-Ma’ad, 3/500)

The first Masjid adh-Dhirar, which was built by Abu ‘Amir Ar-Rahib; a man from al-Khazraj, and he was the father of Hanthalah Al-Ghasil (ra) and Rasulullah (sallallaahu alayhi wa sallam) labelled him “The Fasiq” (Ibn Qayyim, Zad al-Ma’ad, 3/479) the reasons for which it was constructed were as the Ayahs mention:

Taking it to harm the Believers and inflicting hurt against them. And that was because its construction was to turn the people away from Masjid Quba, not out of desire for obedience, rather for harm to take place within the selves, and to lead to disputes and feuds between them, and this is from the greatest harms.

Disbelief and strengthening it. And that was because them separating to a Masjid specific for them made it easy for them and their brothers from the disbelievers and the hypocrites to gather and consult, while the People of Islam didn’t suspect them, due to them being in a Masjid from which harm was not suspected to emerge. Then the fact that they prayed in it was an argument for those who abandoned the prayer in the Masjid of the Muslims, and the hypocrisy and the abandoning of the Command of Allah became easy for the hypocrites.

Dividing between the Believers within One Millah. As from the goals of congressional prayer (Salat al-Jama’ah) is agreement, unification, and achieving affection. As it is a well known fact that, the increasing of the number of Masajid and dividing the Jama’ah is contrary to the goals of Islam. If the increasing in numbers is due to the reason of large numbers and the expansion of a city, then yes, otherwise, it is from the dividing between the Believers.

An outpost for those who waged war against Allah and His Messenger. And that is because it would be a centre for anyone who came to wage war against the Believers. And with that, his task would become easy for him, and for his goals against the Muslims to come to pass.

And this Masjid – of harm – its ruling was that Allah prevented His Messenger from praying in it, with His saying: “Never stand you therein.” So salat within it was haraam, and according to some of the Imams, it was baatil (invalid). Then Rasulullah (sallallaahu alayhi wa sallam) ordered for its destruction and its torching. And perhaps the ruling of torching it and destroying it was taken from His, statement: “Or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell.”

Nawawi said in his Fatawa, after being asked about a public cemetery of the Muslims in which someone built a “Masjid”, and placed a Mihrab within it, is that allowed? And is it obligatory to destroy it? So he said, “That is not allowed for him, and it is obligatory to destroy it.”

And Ibn Qayyim said: “The Masjid is destroyed if it is built upon a grave, just as the dead person is exhumed if he is buried in the Masjid. Ahmad and others clearly stated that. So a Masjid and a grave are not joined together in the Religion of Islam. Rather, whichever of the two was brought upon the second, it is prevented and the ruling (of remaining) is for the earlier one, but if they are built together (at the same time, then) that is not allowed.” (Zad al-Ma’ad, 3/501)

Ibn Hazm said: “And the (performing of the) prayer in a Masjid that was originated out of boastfulness or harm to another Masjid does not fulfill the obligation, if its people hear the call of the first Masjid and there is no burden upon them in going to it. And the obligation is to destroy it, and to destroy any Masjid that was originated so that the people will be separated in it like monks, or for the people of ignorance to go to it seeking its virtue…And Ibn Mas’ud (ra) destroyed a Masjid that Amr Ibn Utbah built on the outskirts of Kufah and returned him back to the Masjid of the Jama’ah.” (al-Muhalla, Topic Number 399)

The incident that Ibn Hazm mentioned was narrated from Sha’bi who said, “In the time of Ibn Mas’ud (ra), there was a group from the worshippers who went out to the outskirts of Kufah and built a Masjid for them to worship in. From them were Amr Ibn Utbah and Mufhadh’dhal Al-Ajali. So Ibn Mas’ud (ra) went out to them, and returned them to Kufah and destroyed their Masjid. And he said: ‘Either you are more guided than the Companions of Muhammad, or you are holding on to the tail of misguidance.” (Fathu’l-Bari, 1/102)

Muhammad Ibn Rushd said, “Whoever builds a Masjid close to another Masjid in order to harm the people of the first Masjid and divide their Jama’ah with it, then it is from the greatest of harms, because the harm concerning the religion is more severe than that which concerns the self and the wealth. Especially regarding the Masjid which is taken for the salat, which is the pillar of the Religion. And Allah revealed concerning that, that which He revealed, from His statement: “And as for those who put up a Mosque by way of harming.” until His statement: “The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts, unless their hearts are cut to pieces. (i.e. till they die).” So if it is confirmed against the one who built it that he intended harm and division of the Jama’ah, not (that he intended) a point from the points of righteousness, then it is obligatory for it to be torched, destroyed and left tossed out for the manure hills, as Rasulullah (sallallaahu alayhi wa sallam) did with the Masjid adh-Dhirar.” (al-Bayan wa’t-Tahsil, 1/411)

al-Wanshirisi among Malikis said: “And Ibn al-Haj was asked about a Masjid that was built close to a Masjid with the intent of harm. So he answered, ‘If a Masjid is built close to a Masjid (and is) considered as a harm, then the discussion is concerning the latter of the two Masjids. And likewise in the Riwayah is the Lafthah. And the ruling is that it is obligatory to destroy the latter of the two, if it has been built, and prevention (of its construction) if it has not been built. And the site, if its owner intended harm, then it is returned to him, because he did not intend righteousness with his compassion – in other words, his donation – And if he did not intend harm, then it could be said that it remains as an endowment as it is, as perhaps the people will become many in the area, so that it (i.e. the Masjid) will be built, and Allah knows best.” (al-Mi’yar al-Mu’arrab wa’l-Jami al-Mugharrab an Fatawi Ahl Ifriqiyah wa’l-Andalus wa’l-Maghrib, 7/229)

Suyuti said: “And from those innovations is the great numbers of Masjids in one area. And that is due to what there is in it from the division of the group, separation of the unity of the ones who are praying, an undoing of the knot of consolidation in worship, a departing of the beauty of the abundance of the worshipers, multiplying the opinions, differing the drinking holes, a spoiling of the wisdom of the (prayers of the) Jama’ahs – I mean the unity of voices in fulfilling the worships – and their returning to each other with benefits and help. And harm to the old Masjid, or something that resembles harm, or his (i.e. the one who built the new Masjid) love for fame and to make his actions known and spending money in that which there is no necessity in.” (al-Amr bi’l-Ittiba wa’n-Nahi an al-Ibtida)

al-Bahuti said, “And it is forbidden to build a Masjid beside a Masjid except for a need, like the tightness (i.e. crowdedness) of the first and the likes of that. Or fear of Fitnah by them joining together in one Masjid. And its apparentness (in other words, the Math’hab) is that even if he did not intend harm (it is still like that).” (Sharh al-Iqna, 1/545)

Jamal ad-Din al-Qasimi said, “The verse indicates that any Masjid that is built upon that which the first Masjid adh-Dhirar was built upon, that there is no ruling for it nor any sanctity. And it is not valid to donate to it. And ar-Radhi Billah torched many of the Masjids of the Batiniyyah, the Mushabbihah and the Mujabbirah and he donated some for charitable purposes. Some of the mufassirin narrated it.” (Mahasin at-ta'wil)

Zamakhshari said: “Every Masjid that is built out of boastfulness, or showing off and seeking recognition or for an objective other than seeking the Face of Allah, or with money that is not pure, then it is included with Masjid adh-Dhirar. And from Shaqiq, that he did not make the salat in the Masjid of Bani Amir, so it was said to him: ‘They have not yet prayed in the Masjid of Bani so and so.’ So he said: ‘I do not like to pray in it, as it was built out of harm.’ And every Masjid built upon harm, or for showing off and recognition, then its basis returns to the Masjid that was built out of harm.” (9/3268)

The event of Shaqiq which was mentioned by Zamakhshari is in the Tafsir of Tabari with its chain of narration. (Tafsir, #13372)

Ibn Taymiyyah said, “The Salaf used to have karahah (hatred) for praying in that which resembles Masjid adh-Dhirar and they were of the opinion that the ancient was better than the new, because the ancient is further away from the chance that it was built out of Dhirar than the new, in which that is feared.” (Tafsir Surat al-Ikhlas, 256)

Shaykh Abdul-Latif al ash-Shaykh said: “And further than that, is that Rasulullah (sallallaahu alayhi wa sallam) destroyed the Masjid adh-Dhirar. So in it there is evidence for the destruction of the Masjids that are greater in corruption than it.” (Majmu’at ar-Rasa’il wa’l-Masa’il an-Najdiyyah, 3/414)

Imam Qurtubi said: “Our scholars said: ‘It is not allowed to build a Masjid beside a Masjid, and it is obligatory to destroy it and prevent its construction, so that the people of the first Masjid do not leave, then it remains empty, unless the area is large, so the people are not sufficed by one Masjid, then it is built at that time. And likewise, they said that two or three Jami’s should not be built in one town, and it is obligatory to prevent the second. And whoever prays the Jumu’ah in it; then it does not count for him (i.e. he needs to repeat it). And Rasulullah (sallallaahu alayhi wa sallam) torched the Masjid adh-Dhirar and destroyed it…Our scholars said: And every Masjid that is built out of harm or out of showing off and seeking recognition, then it is within the ruling of the Masjid adh-Dhirar; it is not allowed to pray in it.” (al-Jami li Ahkam al-Qur’an, 8/254)

Qurtubi mentioned in the tafsir of the ayah “And who is more unjust than those who forbid that Allah's Name be mentioned much in Allah's Mosques.” (al-Baqarah 2/114) the following: “And the building of Mosques is not forbidden unless the splitting and the disputing is intended, such as if they build a Mosque beside a Mosque or near to it, hoping that by doing so, the people of the former Mosque will split, and to wreck it and to divide the word (i.e. opinion). Then the second Mosque is canceled and prohibited to be built. And due to that, we have said: It is not allowed to have two main congregational Mosques (Jami) in a single city, not two Imams for a single Mosque, and not to have two congregations praying in a single Mosque.” (al-Jami li Ahkam al-Qur’an, 2/78)

Ghazali said, “And as for the Masjid, then if it is built on a land that was acquired unlawfully, or with wood that was acquired unlawfully from another Masjid, or from the property of someone specific, then it is not allowed to enter it to begin with, and not (even) for Jumu’ah. And if it is from money whose owner is not known, then the piety is to depart to another Masjid if one is in existence. But if he does not find another one, then he does not abandon the Jumu’ah nor the Jama’ah, because it is possible that it (i.e. the money and materials used to build the Masjid) is from the property of the one who built it, even if that is farfetched, and if it does not have a specific owner, then it is for the (general) benefits of the Muslims.” (Ihya, 2/114)

Ibn Hazm said in, “Salat in the church, the synagogue, the house of fire, the slaughterhouse –as long as it is free from urine, feces, and blood– in the middle of the road, in the bottom of a canyon, in the areas of khasf, facing a he-camel or a she-camel, facing someone who is speaking, someone who sleeping, and in every area is allowed, as long as no text nor consensus of which there is certainty has come concerning the forbiddance of salat in a given area, then it is to be stopped at the forbiddance. From Abu Tharr (ra), who said, ‘I said: ‘O Rasulullah, which of the Masjids was built on the Earth first?’ He said: ‘al-Masid al-haraam.’ I said: ‘Then which one?’ He said: ‘al-Masjid al-Aqsa.’ I said: ‘How many (years) between them?’ He said: ‘Forty years. Then wherever the salat reaches you, then pray, as it is a Masjid.’ Agreed upon. And we have narrated from Rasulullah (sallallaahu alayhi wa sallam) from the path of Abu Hurayrah (ra), Jabir, Huthayfah (ra) and Anas (ra) that from our virtues is that the Earth was made a Masjid for us. And all of that which we have mentioned from the Earth, then salat is permitted in it, except for that which the text has come concerning the prohibition of salat in it, like the living areas of camels, the bathhouses, the cemeteries, towards a grave and upon it, the area that was acquired unlawfully, the najas, and the Masjid adh-Dhirar only.” (al-Muhalla, 2/400)

Qurtubi said: “And the church; harm of others was not intended by its construction, even if the origin of its construction was upon evil. But the Christians only took the church and the Jews the synagogues as an area for them, as they claim, to worship in, like the Masjid for us, so they are different (than the hukm of Masjid adh-Dhirar).” (al-Jami li Ahkam al-Qur’an, 8/255)