Mir Muntazir Gull
In the present era, Islamic discourse is increasingly shaped by singular, dominating narratives, fueled by an influx of capital that amplifies certain voices over others.
This trend, prevalent both online and offline, often sidelines the rich plurality of opinions that have historically defined Islamic scholarship.
As a result, controversies erupt, spurred by extremist narratives that go unchallenged, leaving many unaware of the nuanced, often more robust, counterarguments rooted in tradition.
In this environment, where social media and Google searches become the primary sources of Islamic knowledge—often for the sake of winning online arguments—misconceptions proliferate.
For instance, debates over whether non-Muslims can enter mosques are frequently reduced to a monolithic stance, ignoring the diversity of scholarly opinions within the four Sunni schools of thought: Hanafi, Maliki, Shafi’i, and Hanbali.
Each school, based on classical jurisprudence, presents a nuanced perspective on this issue, reflecting the depth and adaptability of Islamic legal traditions.
The Hanafi school, led by Imam Abu Hanifa, permits non-Muslims to enter mosques other than Masjid al-Haram, provided they have a valid reason and show respect for the mosque. This is supported by references in classical texts.
For example, in Al-Mabsut by Imam Sarakhsi, it is mentioned that “it is permissible for a non-Muslim to enter mosques other than Masjid al-Haram for legitimate reasons, such as seeking knowledge, entering into agreements, or peaceful discussions, provided they do so respectfully.” Similarly, Al-Hidayah by Burhan al-Din al-Marghinani states, “it is permitted for a dhimmi (non-Muslim under Muslim protection) to enter mosques other than the Sacred Mosque.”
Ibn Abidin, in Radd al-Muhtar, also affirms the permissibility in Hanafi Fiqh, emphasizing that this is contingent upon necessity or valid purpose.
The Maliki school, founded by Imam Malik, generally prohibits non-Muslims from entering any mosque, including Masjid al-Haram and other mosques, except in cases of extreme necessity. In the foundational text Al-Mudawwanah al-Kubra, it is stated that “non-Muslims should not enter mosques unless there is a pressing need.”
Additionally, the Maliki scholar Imam Qurtubi, in his Tafsir Al-Qurtubi, interprets Surah At-Tawbah (9:28) as applying primarily to Masjid al-Haram but extends its general application to all mosques, emphasizing precaution.
The Shafi’i school, led by Imam Shafi’i, prohibits non-Muslims from entering Masjid al-Haram but permits them to enter other mosques with permission and for valid reasons.
In Kitab al-Umm, Imam Shafi’i writes, “there is no harm in allowing non-Muslims to enter mosques other than the Sacred Mosque when they are granted permission and their purpose is legitimate.”
Nihayat al-Muhtaj by Imam Ramli further elaborates that “non-Muslims may enter mosques outside Makkah with permission and provided they maintain respect for the place.”
The Shafi’i scholar Al-Nawawi, in his tafsir, comments on the Najran delegation entering Masjid al-Nabawi, citing it as evidence for the permissibility of non-Muslims entering mosques for peaceful purposes.
The Hanbali school, established by Imam Ahmad ibn Hanbal, aligns closely with the Shafi’i position. Non-Muslims are prohibited from entering Masjid al-Haram but may enter other mosques for legitimate purposes.
In Al-Mughni by Ibn Qudamah, it is stated that “it is permissible for non-Muslims to enter mosques other than the Sacred Mosque (Masjid al-Haram), as long as there is a valid reason and the mosque’s sanctity is respected.” This is affirmed in Sharh al-Kabir, where it is mentioned that permission can be granted for non-Muslims to enter mosques for purposes like treaties, discussions, or seeking shelter.
There is also supporting evidence from hadith and tafsir literature.
The incident of the Najran delegation is reported in Sahih Bukhari and Sunan Abu Dawood. It is recorded that “the Prophet Muhammad (PBUH) allowed a Christian delegation from Najran to enter Masjid al-Nabawi and even let them pray inside according to their traditions.”
This incident serves as a key precedent for the permissibility of non-Muslims entering mosques. Furthermore, tafsir scholars like Ibn Kathir and Al-Tabari clarify in their exegesis of Surah At-Tawbah (9:28) that the verse restricting polytheists applies specifically to Masjid al-Haram and does not generalize to all mosques.
The positions of the four Imams are thus rooted in classical texts such as Al-Mabsut, Al-Hidayah, Kitab al-Umm, and Al-Mughni, supported by relevant hadith and tafsir.
The Hanafi school permits entry into all mosques except Masjid al-Haram. The Maliki school prohibits entry into all mosques, with rare exceptions.
The Shafi’i and Hanbali schools prohibit entry into Masjid al-Haram but allow it for other mosques with permission and valid reasons.