مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ شَاهِدِينَ عَلَى أَنْفُسِهِمْ بِالْكُفْرِ أُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي النَّارِ هُمْ خَالِدُونَ ﴿۱۷﴾ إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّهَ فَعَسَى أُولَئِكَ أَنْ يَكُونُوا مِنَ الْمُهْتَدِينَ ﴿۱۸﴾ أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿۱۹﴾

﴾17﴿ maa kaana lilmushrikeena ai ya'muroo masaajidal laahi shaahideena 'alaaa anfusihim bilkufr; ulaaa'ika habitat a'maaluhum wa fin naari hum khaalidoon
﴾18﴿ Innamaa ya'muru masaa jidal laahi man aamana billaahi wal Yawmil Aakhiri wa aqaamas Salaata wa aataz Zakaata wa lam yakhshaa illal laaha fa'asaaa ulaaa'ika ai yakoonoo minal muhtadeen
﴾19﴿ Aja'altum siqaayatal haaajji wa 'imaaratal masjidil haraami kamman aamana billaahi wal Yawmil Aakhiri wa jaahada fee sabeelil laah; laa yastawoona 'indal laah; wallaahu laa yahdil qawmaz zaalimeen

﴾17﴿ It is not for the polytheists to maintain the mosques of Allah while bearing witness against themselves to disbelief. Their deeds are in vain, and they will abide forever in the Fire.
﴾18﴿ Only those should maintain the mosques of Allah who believe in Allah and the Last Day, establish prayer, give zakat, and fear none except Allah. So it is expected that they will be among the rightly guided.
﴾19﴿ Do you consider giving water to the pilgrims and maintaining the Sacred Mosque as equal to someone who believes in Allah and the Last Day and strives in the cause of Allah? They are not equal in the sight of Allah, and Allah does not reward the wrongdoing people.

[17] This verse addresses the second objection or obstacle to fighting the polytheists.
The question arose: “These polytheists serve the mosques—especially Masjid al-Ḥarām—and they provide water to pilgrims. So how can fighting them be justified?”
The answer is that the actions of the polytheists—even such services—are invalid and worthless in the sight of Allah due to their disbelief.
The word (شَاهِدِينَ) refers to their open admission of disbelief—verbally, by calling their idols “gods,” and practically, by performing acts of shirk such as prostrating and praying to beings other than Allah.
The phrase (مَا كَانَ) implies that believers must never allow polytheists to have control over the construction or maintenance of Allah’s mosques.
And by using the plural (مَسَاجِدَ اللَّهِ), the verse generalizes the ruling to include all mosques, not just Masjid al-Ḥarām.
Thus, any act of service from disbelievers holds no spiritual value without faith, and true service to sacred spaces is only valid from those who believe in and worship Allah alone.
[18] This verse outlines the qualities of the true believers, whose efforts in maintaining and building the mosques (masājid) are accepted by Allah.
There are two types of mosque development (‘imārah):
1. External (‘imārah ẓāhirīyah) — such as cleaning, lighting, and maintaining the building. Even this is an act of worship.
2. Spiritual (‘imārah bāṭinīyah) — filling the mosque with worship, sincerity in monotheism (tawḥīd), and adherence to the Sunnah.
The phrase (وَلَمْ يَخْشَ إِلَّا اللَّهَ) — “and fears none but Allah” — refers to khashyah, a type of fear that includes reverence and awe. This form of fear is exclusive to Allah.
The mention of (أَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ) highlights that voluntary acts like mosque construction or service are only meaningful after fulfilling obligatory duties—whether physical (like prayer) or financial (like zakat).
The phrase (وَلَمْ يَخْشَ) also implies sincerity (ikhlāṣ) in all forms of worship. That is why immediately after, the verse states (فَعَسَى أُوْلَئِكَ أَن يَكُونُوا مِنَ الْمُهْتَدِينَ) — “It is they who are expected to be rightly guided.”
Although ‘asā usually indicates hope, when used by Allah it implies certainty, but since true guidance and acceptance are hidden matters known only to Allah, the verse uses the language of hope out of humility and reverence.
[19] This verse is also connected to the previous response and emphasizes that the righteous deeds of the polytheists are rendered void—hence, they cannot be equated with the believers.
The central message is a refutation of those who take pride in their good deeds—such as building mosques or giving charity—while still holding beliefs of shirk or disbelief.
The word (سِقَايَةَ) — “providing water to pilgrims” — in context, has an implied subject before it, possibly “the people of” or, as some have said, “like the one who has faith.”
So the rhetorical question is: “Do you make the one who gives water and maintains the mosque equal to the one who believes in Allah and the Last Day?” — with the clear implication being no.
The phrase (لَا يَهْدِي) — “Allah does not guide…” — here, guidance may refer to:
1. Acceptance and reward — meaning Allah does not reward those who disbelieve, regardless of their outward deeds.
2. Insight and true understanding — meaning they are not granted the clarity to distinguish between good and evil.
Thus, no matter how noble an action may seem outwardly, without true belief, it holds no weight in the sight of Allah.