Does 9:107 Forbid Praying Behind Hypocrites?

Some argue that the following verse prohibits a person from praying behind someone they deem a hypocrite.

[9:107] There are those who abuse the masjid by practicing idol worship, dividing the believers, and providing comfort to those who oppose GOD and His messenger. They solemnly swear: “Our intentions are honorable!” GOD bears witness that they are liars.

 وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـٰذِبُونَ

The reasoning is: since the verse condemns “providing comfort to those who oppose God and His messenger,” letting such a person lead Salat “comforts” them and must be forbidden. While superficially plausible, this reading overgeneralizes the verse and collides with other clear Quranic principles.

Context: Masjid vs. Individual Leader

Firstly, the passage is addressing an entire masjid established on false grounds—not the question of whether a single person is fit to lead Salat. This is made explicit in the very next verse:

[9:108] You shall never pray in such a masjid. A masjid that is established on the basis of righteousness from the first day is more worthy of your praying therein. In it, there are people who love to be purified. GOD loves those who purify themselves.

 لَا تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ

This is also confirmed in the footnote by Dr. Rashad Khalifa:

*9:107 Any masjid where the practices are not devoted absolutely to God ALONE belongs to Satan, not God. For example, mentioning the names of Abraham, Muhammad, and/or Ali in the Azan and/or the Salat prayers violates God’s commandments in 2:136, 2:285, 3:84, & 72:18. Unfortunately, this is a common idolatrous practice throughout the corrupted Muslim world.

As Dr. Rashad Khalifa notes, any masjid whose practices are not devoted absolutely to God alone “belongs to Satan, not God.” In other words, the ban is on praying in corrupt masjids, and not regarding praying behind someone who outwardly performs correct Salat in a masjid devoted to God alone. The verse does not set criteria for disqualifying someone from leading the correct Salat in a righteous masjid.

Over-Extrapolation: “Providing Comfort”

Even setting the institutional context aside, some still argue 9:107 sets a precedent: a righteous masjid must never “provide comfort” to opponents of God—hence such people should neither lead nor even enter. But this misapplies the verse to a far broader category than the text allows, producing contradictions with verses that permit equitable relations with peaceful disbelievers and warn against hasty judgment (e.g., 60:8–9; 4:94; 6:52).

The Key Term: ḥāraba (حَارَبَ)

So how do we reconcile this? The key lies in the Arabic word ḥāraba (حَارَبَ), translated as “oppose” in 9:107.

[9:107] There are those who abuse the masjid by practicing idol worship, dividing the believers, and providing comfort to those who oppose GOD and His messenger. They solemnly swear: “Our intentions are honorable!” GOD bears witness that they are liars.

 وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا

The word ḥāraba (حَارَبَ) in this verse signifies individuals who have waged war against God and His messenger—a category that involves active hostility and violence, not merely inward disbelief or hypocrisy.

This is the same word used towards the individuals in 5:33, which refers to those who are potential targets of state-enforced capital punishment. Therefore, the verse condemns building a masjid as a base for those who literally wage war against the believers, and does not apply to individuals who silently harbor hypocrisy, nor even known hypocrites who are not fighting and offering peace.

[5:33] The just retribution for those who fight GOD and His messenger, and commit horrendous crimes, is to be killed, or crucified, or to have their hands and feet cut off on alternate sides, or to be banished from the land. This is to humiliate them in this life, then they suffer a far worse retribution in the Hereafter.

 إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَـٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ

1	innamā	إِنَّمَا	Only
2	jazāu	جَزَٰٓؤُا۟	(the) requital / retribution
3	alladhīna	ٱلَّذِينَ	(for) those who
4	yuḥāribūna	يُحَارِبُونَ	they wage war
5	l-laha	ٱللَّهَ	(against) God
6	warasūlahu	وَرَسُولَهُۥ	and His messenger

If we examine all the other occurrences of this word in the Quran, it is always in the context of war.

[2:278] O you who believe, you shall observe GOD and refrain from all kinds of usury, if you are believers.
[2:279] If you do not, then expect a war from GOD and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice.

(٢٧٩) فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ

[5:64] The Jews even said, “GOD’s hand is tied down!” It is their hands that are tied down. They are condemned for uttering such a blasphemy. Instead, His hands are wide open, spending as He wills. For certain, your Lord’s revelations to you will cause many of them to plunge deeper into transgression and disbelief. Consequently, we have committed them to animosity and hatred among themselves until the Day of Resurrection. Whenever they ignite the flames of war, GOD puts them out. They roam the earth wickedly, and GOD dislikes the evildoers.

 وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَـٰنًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ كُلَّمَآ أَوْقَدُوا۟ نَارًا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ

[8:57] Therefore, if you encounter them in war, you shall set them up as a deterrent example for those who come after them, that they may take heed.

(٥٧) فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ

[47:4] If you encounter (in war) those who disbelieve, you may strike the necks. If you take them as captives you may set them free or ransom them, until the war ends. Had GOD willed, He could have granted you victory, without war. But He thus tests you by one another. As for those who get killed in the cause of GOD, He will never put their sacrifice to waste.

فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَـٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَـٰلَهُمْ

Therefore, in every case, the term ḥāraba aligns with war/armed hostility, not with someone silently harboring hypocrisy while performing correct worship. Thus, 9:107 condemns using a masjid as a base for militant opposition, not the barring of someone suspected of inward hypocrisy in a righteous masjid. This understanding is also consistent with other verses.

Sura 60:1-9

Consider Sura 60. If one were to read the first verse in isolation, they could make a similar overextrapolation as seen in 9:107.

[60:1] O you who believe, you shall not befriend My enemies and your enemies, extending love and friendship to them, even though they have disbelieved in the truth that has come to you. They persecute the messenger, and you, just because you believe in GOD, your Lord. If you mobilize to struggle in My cause, seeking My blessings, how can you secretly love them? I am fully aware of everything you conceal, and everything you declare. Those among you who do this have indeed strayed off the right path.

However, from the verse and the verses that follow it, it is clear that these are not just any disbelievers but ones who have waged war against God and His messenger. This is why the verse commands believers not to secretly harbor affection for them or extend friendship to such individuals.

[60:2] Whenever they encounter you, they treat you as enemies, and hurt you with their hands and tongues. They want you to disbelieve.
[60:3] Your relatives and your money can never help you. On the Day of Resurrection, He will judge among you. GOD is Seer of everything you do.

Some individuals misinterpret the following verse to imply that the “animosity and hatred” Abraham showed towards these people was one-sided; however, the Arabic text is clear that the animosity and hatred were mutual.

[60:4] A good example has been set for you by Abraham and those with him. They said to their people, “We disown you and the idols that you worship besides GOD. We denounce you, and you will see nothing from us except animosity and hatred until you believe in GOD ALONE.” However, a mistake was committed by Abraham when he said to his father, “I will pray for your forgiveness, but I possess no power to protect you from GOD.” “Our Lord, we trust in You, and submit to You; to You is the final destiny.

 قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ

23	wabadā	وَبَدَا	and it appeared
24	baynanā	بَيْنَنَا	between us
25	wabaynakumu	وَبَيْنَكُمُ	and between you [all]
26	l-ʿadāwatu	ٱلْعَدَٰوَةُ	[the] animosity
27	wal-baghḍāu	وَٱلْبَغْضَآءُ	and the hatred
28	abadan	أَبَدًا	forever
29	ḥattā	حَتَّىٰ	until
30	tu’minū	تُؤْمِنُوا۟	you [all] believe
31	bil-lahi	بِٱللَّهِ	in God
32	waḥdahu	وَحْدَهُۥٓ	Alone.”

This idea is also reinforced in the following verses, where we see that Abraham and his people were being “oppressed by those who disbelieved,” and secondly, that the animosity between them was mutual.

[60:5] “Our Lord, let us not be oppressed by those who disbelieved, and forgive us. You are the Almighty, Most Wise.”
[60:6] A good example has been set by them for those who seek GOD and the Last Day. As for those who turn away, GOD is in no need (of them), Most Praiseworthy.
[60:7] GOD may change the animosity between you and them into love. GOD is Omnipotent. GOD is Forgiver, Most Merciful.

It is worth noting that according to verse seven, it indicates that once the animosity changes into love, then there is no reason to fight and treat them as enemies of God. Consider the next two verses, which inform us what are permissible relations with disbelievers.

[60:8] GOD does not enjoin you from befriending those who do not fight you because of religion, and do not evict you from your homes. You may befriend them and be equitable towards them. GOD loves the equitable.
[60:9] GOD enjoins you only from befriending those who fight you because of religion, evict you from your homes, and band together with others to banish you. You shall not befriend them. Those who befriend them are the transgressors.

According to these verses, believers are permitted to befriend and interact equitably with disbelievers, as long as they do not engage in fighting or oppressing the believers. God is giving clear authorization that it is okay to befriend such disbelievers, and needless to say, “befriending” disbelievers according to these verses would equate to providing them comfort. This indicates that not all disbelievers are the same, and that the ones believers are to not extend love and friendship towards are specific ones who are actively fighting them because of their religion.

4:88-91

This concept also aligns with other verses regarding how submitter communities are to deal with hypocrites. Consider the following verses, 4:88-91, where Dr. Khalifa placed the subtitle, “How to Deal With the Hypocrites.”

4:88 begins by commanding the believers not to divide into two groups regarding the hypocrites amongst them. This acknowledges that in submitting communities, there will inevitably be hypocrites, and the command to the believers is not to divide over them. This signifies that it is more important for submitting communities to be unified than to purge out the hypocrites in their midst.

[4:88] Why should you divide yourselves into two groups regarding hypocrites (among you)? GOD is the one who condemned them because of their own behavior. Do you want to guide those who are sent astray by GOD? Whomever GOD sends astray, you can never find a way to guide them.

The next verse informs us that the hypocrite’s aim in a submitting community is to cause people to disbelieve, to doubt, and to sow division. However, the Quran states that we can consider them friends if they mobilize in the cause of God. It is worth pointing out that even in the context of war, where the stakes are life and death, the Quran is stating that the beleivers can take the hypocrites as friends as long as they are mobilizing in the cause of God. This implies that as long as they are behaving like beleivers we can treat them like beleivers.

[4:89] They wish that you disbelieve as they have disbelieved, then you become equal. Do not consider them friends, unless they mobilize along with you in the cause of GOD. If they turn against you, you shall fight them, and you may kill them when you encounter them in war. You shall not accept them as friends, or allies.

The following next verses indicate that submitters have no excuse to fight them unless they fight the believers. Notice that this requires physical action and mobilization and is not based on the potentially erroneous beliefs that they may be harboring in their hearts.

[4:90] Exempted are those who join people with whom you have signed a peace treaty, and those who come to you wishing not to fight you, nor fight their relatives. Had GOD willed, He could have permitted them to fight against you. Therefore, if they leave you alone, refrain from fighting you, and offer you peace, then GOD gives you no excuse to fight them.

[4:91] You will find others who wish to make peace with you, and also with their people. However, as soon as war erupts, they fight against you. Unless these people leave you alone, offer you peace, and stop fighting you, you may fight them when you encounter them. Against these, we give you a clear authorization.

This also aligns with the Quran’s non-aggression principle, where believers are never permitted to be the aggressor, yet can fight in self-defense and against oppression.

[2:190] You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors.
[2:191] You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Mosque (Masjid), unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.
[2:192] If they refrain, then GOD is Forgiver, Most Merciful.
[2:193] You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.

Impracticality of Such Ideology

The Quran does not state that praying behind a hypocrite is sinful—and for good reason. If it were, congregational unity would become practically impossible. The line between belief and hypocrisy is often subjective and internally known only to God. Take, for example, that not even the prophet knew all the hypocrites in his midst.

[9:101] Among the Arabs around you, there are hypocrites. Also, among the city dwellers, there are those who are accustomed to hypocrisy. You do not know them, but we know them. We will double the retribution for them, then they end up committed to a terrible retribution.

 وَمِمَّنْ حَوْلَكُم مِّنَ ٱلْأَعْرَابِ مُنَـٰفِقُونَ وَمِنْ أَهْلِ ٱلْمَدِينَةِ مَرَدُوا۟ عَلَى ٱلنِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ

If every individual who suspected someone of hypocrisy were required to break from the congregation, the community would be trapped in a cycle of endless fracture. Each time a member of the community is suspected of hypocrisy by another member, those who agree would break away. Those who don’t break away would then be seen as compromisers—who, by extension, are also labeled hypocrites. The logic spirals until everyone is either accusing or being accused.

This pattern of suspicion and division is exactly what Satan would want: a community too busy policing each other to ever unite, grow, or fulfill its mission. In such an environment, fear of being labeled a hypocrite would dominate, while accusing others would feel like a religious obligation. The result is distrust, factionalism, and perpetual fragmentation—all in the name of imagined purity.

Final Thoughts

A great lesson of when it is warranted for beleivers to bar individuals from their community and the level of care and consideration such an action requires can be seen in the history of the Children of Israel.

Consider the Quran informs us that when the Children of Israel made the calf as their god, Aaron, despite recognizing the egregiousness of their actions, was concerned about causing a division among the Children of Israel.

[20:94] He said, “O son of my mother; do not pull me by my beard and my head. I was afraid that you might say, `You have divided the Children of Israel, and disobeyed my orders.’ “

This indicates the level of care one should utilize if they are to bar someone from the masjid or push the community not to allow a certain person to lead Salat. If Aaron exercised restraint in such an obvious and extreme case to avoid division, how much more cautious should believers be when dealing with disagreements or suspicions about hypocrisy?

Additionally, note that when Moses returned and corrected the matter, he only banished the chief culprit, the Samarian, from the community, and not all the individuals involved, even though the hearts of many of them “became filled with adoration for the calf” (20:93).

[20:96] He said, “Then go, and, throughout your life, do not even come close. You have an appointed time (for your final judgment) that you can never evade. Look at your god that you used to worship; we will burn it and throw it into the sea, to stay down there forever.”

Moses didn’t have an interrogation of all persons involved to see if each of them had rid their hearts of all hypocrisy. This shows the extraordinary caution required before expelling anyone from the community. To divide the believers unjustly is not a small error—it is to fall into the very sin God warns against most severely: idol worship.

[30:31] You shall submit to Him, reverence Him, observe the Contact Prayers (Salat), and—whatever you do—do not ever fall into idol worship.
[30:32] (Do not fall in idol worship,) like those who divide their religion into sects; each party rejoicing with what they have.

Division without warrant is itself a form of idolatry, because it elevates human judgment above God’s command to preserve unity. This is why the Quran repeatedly warns against hastily dismissing others or excluding them from worship.

[4:94] O you who believe, if you strike in the cause of GOD, you shall be absolutely sure. Do not say to one who offers you peace, “You are not a believer,” seeking the spoils of this world. For GOD possesses infinite spoils. Remember that you used to be like them, and GOD blessed you. Therefore, you shall be absolutely sure (before you strike). GOD is fully Cognizant of everything you do.

Notice that this verse comes immediately after 4:88-91, which we analyzed above, regarding how to deal with the hypocrites. Furthermore, the Quran warns believers that if they unjustly dismiss someone, they will, in no uncertain terms, be transgressors.

[6:52] And do not dismiss those who implore their Lord day and night, devoting themselves to Him alone. You are not responsible for their reckoning, nor are they responsible for your reckoning. If you dismiss them, you will be a transgressor.

The message is unmistakable: falsely branding someone as an enemy of God, or barring them from the masjid, is a grave sin that risks turning the accuser into the very transgressor he claims to oppose.

Therefore, if believers must err, let them err on the safe side by not dividing the masjid. Let them protect unity rather than fracture it. The duty of the believer is not to divide their community, but to maintain it, and trust that God will have the hypocrites drop out on their own.