for his knowledge, justice, and adherence to the Quran and Sunnah placed him in a position by which Allah Most High distinguished him above other rulers. Hārūn al-Rashīd, Ja‘far al-Mutawakkil, and others also renewed these conditions. They ordered the demolition of churches that ought to be demolished, such as all the churches in Egypt, concerning which there are two opinions as to whether their demolition is obligatory.

There is no disagreement that churches in territory conquered by force may be demolished upon its conquest. Even if they were left in their inhabitants’ possession because they were the native population—as the Muslims left them in possession of churches in Syria and Egypt—if the outward symbols of Islam subsequently became established in those places, with mosques being built there, then the symbols of unbelief must not coexist with the symbols of Islam. As the Prophet—may Allah bless him and grant him peace—said:

“Two qiblahs may not coexist in one land.”

For this reason, ‘Umar and the Muslims—may Allah be pleased with them—stipulated that they must not publicly display the symbols of their religion.

Furthermore, there is no disagreement among Muslims that Muslim lands may not be dedicated as endowments for monasteries and hermitages, nor are endowments for them valid. Indeed, even if a non-Muslim under Muslim protection were to endow such land and submit the matter to our adjudication, we would not rule the endowment valid. What, then, of dedicating Muslims’ wealth to the unbelievers’ places of worship, where partners are associated with the Most Merciful and Allah and His Messenger are subjected to the vilest abuse?

Among the reasons for the establishment of these churches and the endowments supporting them were