On something, meaning on something that is valid and taken into account. This is a great exaggeration, because the impossible and the nonexistent can also be called something. [Mahamud, may Allah have mercy on him, said: "This is a great exaggeration because the impossible and the nonexistent can also be called something... etc." Ahmad, may Allah have mercy on him, said: "And his interpretation of something is contrary to the two groups of the people of Sunnah and innovation, for among the people of Sunnah it is limited to the existent, and among the Mu'tazila it is applied to both the existent and the nonexistent that can validly exist, so it does not include the impossible at all according to them, and a similar point has been mentioned before."] So, if the name of something is denied from it, then it has been exaggerated in not being taken into account to what has no after. [The phrase "to what has no after" may mean: to a limit beyond which there is no limit. (A)] This is like their saying: less than nothing, while they are reciting the Book; the conjunction 'wa' is for the state, and the Book is for the genus. That is, they said this while they are among the people of knowledge and recitation of the books. And the one who carries the Torah or the Gospel or any of the Books of Allah and believes in it has the right not to disbelieve in the rest, for each of the two books confirms the other and bears witness to its truth. Likewise, all the Books of Allah are in agreement in confirming one another. Like that which you have heard about that methodology, the ignorant ones who have no knowledge or Book, like the idol worshippers and the disbelievers and their likes, said to the people of every religion: they are on nothing. This is a great reproach to them as they have placed themselves among those who do not know despite their knowledge. It has been narrated that when the delegation of Najran came to the Messenger of Allah, blessings and peace be upon him, the rabbis of the Jews came to them and they debated until their voices were raised. The Jews said: You are on nothing of the religion, and they disbelieved in Jesus and the Gospel. The Christians said something similar to them, and they disbelieved in Moses and the Torah. [This was narrated by al-Tabari from the narration of Ibn Ishaq who said: Muhammad ibn Abi Muhammad narrated to me, either from Sa'id or 'Ikrimah, from Ibn Abbas with it, and in it it is mentioned that the one who spoke from the Jews was named Rafi' ibn Harimalah.] So Allah will judge between the Jews and the Christians on the Day of Resurrection regarding what He has decreed for each group of them from the punishment they have deserved. And from al-Hasan: Allah's judgment between them is that He will deny them and admit them into the Fire. That is to mention the second object of prohibition. Because you say: I prohibited him from such and such. And similarly (And what prevented us from sending), (And what prevented the people from believing). It is permissible to omit the preposition with 'an', and you may also make it an accusative for the meaning of disliking to mention it. This is a general ruling for the genus of the Mosques of Allah, and whoever prevents them from the remembrance of Allah is excessive in wrongdoing. The reason for this is that the Christians used to throw filth in the Sacred House and prevent people from praying in it, and the Romans invaded its people, destroyed it, burned the Torah, and killed and captured. It is said that he meant the prevention of the polytheists from the Messenger of Allah, blessings and peace be upon him, from entering the Sacred Mosque during the year of Hudaybiyyah. If you say: How was it said the Mosques of Allah when the prohibition and destruction occurred on one mosque, which is the Sacred House or the Al-Aqsa Mosque? I say: It is fine for the ruling to be general even if the cause is specific, just as you would say to someone who harmed a righteous person: And who is more unjust than one who harms the righteous? And as Allah, exalted is He, said: (Woe to every slanderer, backbiter), and it was revealed concerning al-Akhnas ibn Shariq. And he strove in its destruction by the cessation of remembrance or by the destruction of the building. It should be intended by "who" the prohibition of the generality as intended by the Mosques of Allah, and it is not meant that those who prohibited are specifically from those Christians or polytheists. Those who are prohibiting, it was not for them to enter it, meaning it was not appropriate for them to enter the Mosques of Allah except in a state of fear, in a state of apprehension and trembling from the obligations of the believers that they might strike them, let alone that they would dominate over it and take it and prevent the believers from it. The meaning is that the truth and obligation was nothing but that, were it not for the wrongdoing and tyranny of the disbelievers. And it is said that it was not for them in the judgment of Allah, meaning that Allah has judged and decreed in the Tablet that He will support the believers and strengthen them until they do not enter it except in fear. It has been narrated that no Christian enters the Sacred House except in disguise.

And Qatadah said: There is no Christian in Jerusalem except that he is beaten severely and is subjected to punishment. It was said: The Messenger of Allah, blessings and peace be upon him, called out, "Let no polytheist perform Hajj after this year, nor let anyone circumambulate the House naked." [Agreed upon from the narration of Hamid ibn Abdul Rahman: from Abu Huraira, may Allah be pleased with him.] And Abdullah read: "Except in fear," and it is like 'saim.' The scholars have differed regarding the entry of a disbeliever into the mosque: Abu Hanifah, may Allah have mercy on him, permitted it, while Malik did not permit it, and Al-Shafi'i distinguished between the Sacred Mosque and others. It was said: Its meaning is the prohibition of allowing them to enter and to be left between him and it, as His saying: "And it is not for you to harm the Messenger of Allah." Humiliation is killing and captivity, or disgrace by the payment of jizyah. It was said: The opening of their cities, Constantinople, Rome, and Amuria.