وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ ﴿۱۱۴﴾ وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ ﴿۱۱۵﴾ وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ ﴿۱۱۶﴾

﴾114﴿ Wa man azlamu mimmam-mana'a masaajidal laahi ai-yuzkara feehas muhoo wa sa'aa fee kharaabihaaa; ulaaa'ika maa kaana lahum ai yadkhuloohaaa illaa khaaa'ifeen; lahum fiddunyaa khizyunw wa lahum fil aakhirati 'azaabun 'azeem
﴾115﴿ Wa lillaahil mashriqu walmaghrib; fa aynamaa tuwalloo fasamma wajhullaah; innal laaha waasi'un Aleem
﴾116﴿ Wa qaalut takhazal laahu waladan subhaanahoo bal lahoo maa fis samaawaati wal ardi kullul lahoo qaanitoon

﴾114﴿ And who is more unjust than the one who prevents the mosques of Allah from His name being mentioned therein (with monotheism), and strives for their destruction?
It is not for such people to enter them except in fear.
For them is humiliation in this world, and for them is a great punishment in the Hereafter.
﴾115﴿ And to Allah alone belong the east and the west, so whichever direction you turn your face, there is the presence of Allah.
Surely, Allah is the possessor of vast grace and is all-knowing
﴾116﴿ And they said that Allah has taken a child (beloved one).
Allah is pure; rather, whatever is in the heavens and the earth belongs to Allah, and all are obedient to Him.

[114] This is the fifth warning — that preventing the declaration of monotheism in the mosque and hindering the monotheists is a great injustice.
The mention of Allah’s name refers to invoking it in the correct religious manner — that is, with sincerity, monotheism, and according to the way of the Prophet (May Allah bless him and give him peace).
The ruin of a mosque is its being emptied of monotheism — meaning the presence of shirk (associating partners with Allah) and innovations within it.
"Masājid" is in plural form because this ruling applies to all mosques.
"As for them, it is not for them" — this means that believers must exercise patience and strive until fear and awe are established over the disbelievers, so they cannot enter the mosques with safety.
This was fulfilled during the time of Islamic dominance.
[115] That is, whoever prevents a monotheist from the mosque, it is proper for him to proclaim the religion elsewhere, and by east and west, all directions are meant.
“The presence of Allah” and similar verses are among the ambiguous ones.
The correct approach is that of the righteous predecessors among the people of sunnah: to have faith in the apparent meaning and to entrust the reality of its knowledge to Allah.
Interpreting these verses by denying their apparent meaning is an innovation.
According to one view of Shaykh al-Islam, “presence” is not among the ambiguous but rather a word with multiple meanings, so interpreting it with one of its meanings is not blameworthy, and in this case, the view of the predecessors is as such.
According to Mujahid, it means the qibla of Allah, and it can also mean turning or knowledge, along with the attribute of vastness and knowledge.
Most commentators say this verse is about performing optional prayers while riding outside the village or during travel.
[116] This verse is a response to the sixth objection. The question is: you do not accept the angels and Uzair (peace be upon him), so how can you be a prophet? The answer is that we do accept them, but we do not say that they are gods or children of Allah. The Jews say that Uzair (peace be upon him) is the son of Allah, the Christians say that Jesus (peace be upon him) is the son of Allah, and the Arab polytheists used to say that the angels are the daughters of Allah. Among them, some believed that they are the real children of Allah, and some believed that they are like children, meaning Allah has given them authority and necessarily accepts their word, just as a father necessarily accepts the word of his beloved child. The phrase "has taken" indicates adoption, so in this verse there is a refutation of taking a child in three ways: first, “Glory be to Him”; second, “rather, to Him belongs whatever is in the heavens”; and third, “all are obedient to Him.” Qunoot means showing humility and submission.