سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ مَا وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلاَّ عَلَى الَّذِينَ هَدَى اللّهُ وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللّهَ بِالنَّاسِ لَرَؤُوفٌ رَّحِيمٌ (١٤٢-١٤٣)
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوْتُواْ الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ وَلَئِنْ أَتَيْتَ الَّذِينَ أُوْتُواْ الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُواْ قِبْلَتَكَ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ وَلَئِنِ اتَّبَعْتَ أَهْوَاءهُم مِّن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ إِنَّكَ إِذَاً لَّمِنَ الظَّالِمِينَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءهُمْ وَإِنَّ فَرِيقاً مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ (١٤٤-١٤٧)
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُواْ الْخَيْرَاتِ أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللّهُ جَمِيعًا إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (١٤٨)
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ لَلْحَقُّ مِن رَّبِّكَ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ (١٤٩)
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِي وَلأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ كَمَا أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ (١٥٠-١٥٢)
يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إِنَّ اللّهَ مَعَ الصَّابِرِينَ وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاء وَلَكِن لاَّ تَشْعُرُونَ وَلَنَبْلُوَنَّكُمْ
بِشَيْءٍ مِّنَ الْخَوفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ (١٥٣-١٥٧)
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ
عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ (١٥٨-١٦٠)
إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللّهِ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِينَ خَالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ (١٦١-١٦٢)
[O Prophet! Now that We have
decided to make the mosque built by Abraham (sws) as your Qiblah1]
the foolish2
among them will ask: ‘What has made them turn away from their Qiblah3?’
Tell them: ‘The East and the West are God’s4.
He guides whom He will [from such prejudices] to the right path’. [We have done
precisely this] and [just as We made the Ka‘bah your Qiblah] in a similar
manner, We have made you an intermediate people5
so that you may bear witness [to this religion] upon all the people of the world
and the Prophet of Allah may bear this witness upon you6.
And We appointed your former Qiblah only to see who follows the Prophet and who
turns away7.
This was indeed a grave test, but not for those whom God has guided8.
And [through such trials] God is not One who wants to make your faith fruitless9.
He is Compassionate and Merciful to men10.
(142-143)
We are seeing your face turn towards the sky again and again,11
so [O Prophet] We have decided12
to turn you towards the Qiblah you like13.
So now turn your face towards the Holy Mosque14
and wherever you be turn your faces [while praying] towards it15.
Those to whom the Book was given know this to be the truth16
from their Lord and [in spite of this], God is not unaware of what they do17.
And [O Prophet!] even if you present before these People of the Book all the
signs, they will not follow your Qiblah and [this too is a reality that on the
basis of the knowledge revealed to you] you too cannot accept their Qiblah and
[it is not that they are just disputing with you; in reality] they also do not
accept the Qiblah of one another. [So if there is anything that can satisfy
them, then it is that you accept their Qiblah] and [you should know that] if,
after the knowledge [that has been revealed to you], you yield to their desires,
then you will surely be among these transgressors18.
[It is a fact that] those to whom We gave the Book recognize this as they
recognize their own sons19.
And this is one group among them who deliberately conceals the truth. [It should
be clear to you that] this is the truth from your Lord20:
therefore you should never doubt it21.
(144-147)
And every one [among them] has fixed a direction for his
Qiblah]22
towards which he turns23.
So [leave them aside and] try to excel one another in virtues24.
Wherever you are, God will gather you all [for judgement]25.
God has power over all things. (١٤٨)
[Leave them aside] and [while travelling also] whichever way
you depart, face towards the Holy Mosque26
[while praying]. Undoubtedly, this is the truth from your Lord and [bear in mid
that] God is never unaware of what you do27.
(١٤٩)
And [listen again that while travelling] whichever way you
depart, face towards the Holy Mosque [for the prayer] and [in normal
circumstances too] wherever you are, face towards this [Mosque]28
so that men will have no argument against you29;
as far as the evil-doers are concerned [nothing can shut their mouths] and so
have no fear of them and so that you fear Me and so that I may complete My
favour upon you30
and so that you may know the right way31.
Consequently32,
[for these very objectives] We have sent forth to you a Messenger from among you
who reads out to you Our revelations33
and purifies you34
[and for this] instructs you in the law and wisdom35
and [in this manner] teaches you that which you knew not. So remember Me; I will
remember you36
and be grateful to Me37
and don’t be ungrateful to Me38.
(150-152)
Believers! [now that you have been blessed with these favours
you will face hardships from your opponents and to combat them] seek help from
perseverance and the prayer. Indeed, God is with those who persevere [in times
of hardship]39.
And do not say that those slain in this cause of God are dead; [they are not
dead; in fact] they are alive40,
but you are not aware of [the manner they live]41.
We42
[in this cause] shall test you with some43
fear44
and some famine45
and some loss of property and life46
and some loss in fruits47.
And [O Prophet!] give glad tidings [of success in this world and in that to
come] to those who persevere [in this cause]. [Those] who when afflicted with
some calamity say: ‘We belong to God, and to Him [one day] we shall return48’.
On such men will be God’s blessing49
and mercy and it is they who will be rightly guided. (153-157)
[Like the sacred mosque, these Jews have also tried to
conceal the reality of Safā and Marwā, so at this instance of change of Qiblah
you should also be clear that] Safā and Marwā50
are indeed two of God’s symbols51.
So it shall be no offence52
for those who come for Hajj or ‘Umrah of this Sacred House to walk around them53.
[In fact, this is a virtuous deed] and He that does a virtue of his own will54
God will accept it55
and is fully aware of it. Those who conceal the clear proofs and the guidance We
have revealed56
[in this matter] even though We had openly proclaimed them for these people in
our Book57
it is they who shall be cursed by God and cursed by those who curse; however,
[those among them] who repent and mend their ways58
and make known clearly what they used to conceal59,
I shall accept their repentance60
with My grace. And [in reality] I greatly accept repentance and My Mercy is
eternal. (158-160) [On the other
hand], those who persisted in disbelief and died as disbelievers61,
indeed they shall incur the curse of God, the angels, and all mankind62.
They shall remain in it forever63;
their punishment shall not be mitigated, nor shall they be given respite.
(161-162)
_______________
1. The details of Abraham’s life delineated in the previous verses show that the decision by the Almighty to change the Qiblah was in the offing. These words form a prelude to this decision.
2. The Jews are called foolish here for the reason mentioned earlier in verse 130: only a foolish person can deviate from the religion of Abraham (sws). The Jews claimed that they were the followers of the religion of Abraham (sws). What else could be termed foolishness when with this claim they also objected to the house built by Abraham (sws) being declared as the Qiblah?
3. It is evident from the Hadīth narratives that before this change Muslims used to pray while facing the Baytu’l-Maqdis. The Qur’ān has clarified in the coming verses that this was a temporary directive and was given to test the Ismaelites so that it becomes evident that who among them understands the actual reality and who loses his way by becoming enslaved to the apparent.
4. The Jews regarded the West as their Qiblah and the Christians the East. Here the Qur’ān while insinuating at this attitude of the two asserts that no direction has been specifically fixed for the Almighty. He is in every direction and equally reigns over the east and west. Hence directions are immaterial in this change of Qiblah. The Ka‘bah was built by Abraham (sws) and Ishmael (sws) at the behest of the Almighty. Since the very start, it was the Qiblah of the progeny of Abraham (sws) and the Baytu’l-Maqdis was built in its direction as well. Once the Prophet Muhammad (sws) was sent to revive the religion of Abraham (sws), it was essential that the Qiblah revert to its original position. So this is what happened too. Just as the religion was reverted to its original form after being cleansed from the deviations of the Jews and the Christians, the Qiblah too was reverted to its original position.
5. The Qur’ānic word used is ‘وَسَط’. Like the word ‘وَلَد’ it is used equally for the masculine and feminine genders as well as for singular and plural. It means ‘middle’ and in the verse it occurs for the Ismaelites – the nation of the Prophet Muhammad (sws). The words ‘هُوَ اجْتَبَاكُمْ’ of Sūrah Hajj (22:78) are evidence enough to the fact that the Almighty chose them to bear witness to the religion of truth before other peoples of the world just as He chooses certain personalities among mankind as His prophets and messengers. For this very reason the Ismaelites are called ‘أُمَّةً وَسَطًا’ (the intermediate people). This expression, in other words, connotes the fact that on the one side of this intermediate nation was the Almighty and His Prophet (sws) and on the other side were all the nations of the world before which this nation in the middle was to bear witness to the religion of truth.
6. ‘شَهَادَة’ means ‘to bear evidence’. Just as bearing evidence becomes a strong argument for a decision, when the truth is made manifest in such a manner that there remains no room for its rejection then this is called ‘شَهَادَة’. For this purpose, the Almighty selects a person or a nation to become a symbol of His reward and punishment at a micro level in this world. The addressees are told that if they choose to remain with God they would be rewarded in this world otherwise punishment will await them. The consequence of this exercise is that the mere existence of such people becomes a sign from God as if God has descended on this earth to set up His court of justice. In the terms of the Qur’ān, this is called ‘علَى النَّاس شَهَادَة’. When this witness is borne, then the people who bear it are bestowed with dominance by the Almighty and the rejecters are punished by Him.
7. The court of justice which is established in this world through the messengers of God is established once the righteous and the wrongdoers are distinctly categorized after passing through such trials.
8. The implication is that the change of Qiblah for the Ismaelites was a great trial for them but it did not prove difficult for those who were not slaves of their old traditions but were true worshippers of God and had true faith in Him and His Prophet.
9. While explaining this, Imām Amīn Ahsan Islāhī, writes:
Stated here is the answer to a very important question that arises automatically: If as per the Qur’ān the change of Qiblah is a very tough trial, then why did the Almighty put people through it because a lot of people could have lost faith by failing in this test. The Qur’ān has answered this question by saying that the Almighty does not put people through a test so that they lose their faith; on the contrary, such trials are a manifestation of God’s mercy and compassion. Through such trials develop many qualities in a person. His hidden virtues and strengths are revealed through them. The good and the bad, the sincere and the dishonest are differentiated through such trials. In the absence of such trials, the good and the bad and the pure and the impure would be rendered equal. One would have to accept the claims of every person and affirm what every liar says. So much so, there would remain no criterion to punish or reward people in the Hereafter. Further reflection on this issue will reveal that all the magnificence and splendour of the world and its blessings and underlying wisdom are concealed in this divine practice of tests and trials. Without it, this world becomes a purposeless and meaningless place – more so nothing but the play field of a playful Creator. (Islāhī, Amīn Ahsan, Tadabbur-i-Qur’ān, 2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), p. 367)
10. The Qur’ānic words are: ‘لَرَؤُوفٌ رَّحِيمٌ’. The word ‘رَؤُوفٌ’ is from the verbal noun ‘َرأفَة’ which primarily implies riddance of evil and the word ‘رَّحِيم’ is from ‘رَحْمَة’ which primarily implies affirmation of good. The trial which the Almighty has referred to here represents both these aspects: ie cleansing people from sins and equipping them with good qualities.11. The Qur’ānic used words are: ‘قَدْ نَرَى تَقَلُّبَ وَجْهِكَ’. As per the linguistic principles of Arabic, there is an elision of an incomplete verb (الفعل الناقص) before the indefinite verb ‘نَرَى’. The understood sense is ‘نَرَى كُنَّا قَدْ’. Since this style of elision is not found in English, the translation has been done while taking it into consideration.
12. The Qur’ānic word used to connote this meaning is: ‘فَلَنُوَلِّيَنَّكَ’. In the Arabic language, if there exists an indication, a verb can be used to convey a decision of the action it connotes. The particles of emphasis affixed to the indefinite verb show that the verb actually is used in this sense. Accordingly, the translation is done keeping this aspect in consideration.
13. As long as the Prophet (sws) lived in Makkah, it was possible for him to simultaneously face both Qiblahs but after migration to Madīnah this was not possible because the Baytu’l-Maqdis was to the north of Madīnah and the Ka‘bah was to its south. Not being able to face the Ka‘bah weighed heavily on the Prophet (sws). When it became evident through revelation that the religion the Prophet (sws) was to revive and preach was Abraham’s religion and the Qiblah of Abraham (sws) and his progeny was always the Ka‘bah, he would continuously wait for a divine decree for a change in Qiblah. In anticipation of this decree, he would often look up to the heavens and it is to this aspect the Qur’ān has referred here.
14. By Masjidu’l-Harām is meant that place of worship in whose centre lies the Ka‘bah. The words ‘فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ’ are used to convey the fact that it must be faced. It is evident from these words that what is required is to face the Ka‘bah. To directly and precisely face it is not required by these words. Moreover, it is evident that the address in singular terms in these words is meant to specially address the Prophet (sws) in the wake of his concern mentioned above and give these glad tidings.
15. This explanation has been made because the Jews and Christians would regard the Baytu’l-Maqdis as the Qiblah when inside it but once outside they would regard the West and East as their Qiblahs. In order to protect the Ummah from this error, it was directed to face the Masjidu’l-Harām whether they are inside it or outside it.
16. They know the fact that Masjidu’l-Harām is the Qiblah for sure. Imām Amīn Ahsan Islāhī, writes:
The fact that this is the truth and is from God was absolutely clear to the People of the Book because the following is evident from the aforementioned details by the Qur’ān:
Firstly, the Jews knew that the Ka‘bah was built by the Prophets Abraham (sws) and Ishmael (sws) and it had remained the Qiblah of all the progeny of Abraham (sws).
Secondly, the last Prophet would be born in the descendants of Ishmael (sws) and through him the Almighty would institute a Muslim Ummah.
Thirdly, the headquarter and Qiblah of the progeny of Ishmael (sws) was always the Ka‘bah.
The Torah contains references and indications to all these conclusions and they were being ratified through the advent of Prophet Muhammad (sws) and through every step of the various events of his life. However, the Jews would conceal all these facts out of jealousy and animosity for the Muslims and the descendents of Ishmael (sws). ((Islāhī, Amīn Ahsan, Tadabbur-i-Qur’ān, 2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), p. 370)
17. These words are meant to admonish the People of the Book on the crime of concealing the truth. They are told that the Almighty is well aware of this crime and soon they will have to face a grave punishment for this attitude.
18. This address is also for admonishing the People of the Book. Though the Prophet (sws) is addressed, it is directed towards the Jews and Christians. Their desires imply the innovations they had made in the religion of Allah.
19. This is a mention of the righteous among the People of the Book. The Qu’rān has used the words ‘الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ’ instead of ‘الَّذِينَ اوتو الْكِتَابَ’. The implied meaning is that just as an estranged father recognizes his son in a similar manner the righteous among the People of the Book fully knew in the light of their own scriptures the Qur’ān and the facts it was bringing to surface and welcomed them.
20. The Qur’ānic words used are: ‘الْحَقُّ مِن رَّبِّكَ’. ‘الْحَقُّ’ is an enunciative (khabr) of a suppressed inchoative (mubtadā) and the words ‘مِن رَّبِّكَ’ relate to this enunciative. Generally, the inchoative is suppressed in the Arabic language when all attention need to be focused on the enunciative.
21. Here also though the Prophet (sws) has been addressed, it is clear that the anger and admonition it portrays is directed to the People of the Book.
22. The Qur’ānic words used are: ‘وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا’. Although the word ‘كُل’ is an indefinite noun, however when it comes after a mention of someone or some group then it generally refers to that person or group. Consequently, here it implies the Jews and Christians some of whose groups were mentioned earlier.
23. The implication is that he does not leave his prejudices easily. Hence the Prophet (sws) is consoled that whatever effort he puts in, these Jews and Christians will never agree to leave their directions and follow what the truth is.
24. The implication is that these stubborn people should be left alone and Muslims should now try to outdo one another in good deeds while considering the Qiblah to be a sign fixed by God in this struggle for salvation. Imām Amīn Ahsan Islāhī, writes:
The fact that the Qiblah occupies the status of a benchmark and sign in the struggle for salvation is no metaphor; it is a reality. In order to clearly grasp this reality it is essential to revive in our minds the glorious history of this house written on each and every stone of it. It has been prescribed as our Qiblah; it was built by the sacred hands of Abraham (sws), the friend of God and Ishmael (sws) the intended sacrifice for God. In a world that was rampant with idol worship it is the foremost centre of worship of the one and only God and right next to it is the hill of Marwah; it was on this hill that the heavens witnessed one of the most outstanding feats of submission to the will of God: an old man offered his only son for sacrifice to the Almighty exemplifying the essence of Islam by consigning himself to His will. It is in the desolate fields that encircle this very house that the Almighty chose to develop and institute a Muslim Ummah. It was through this Ummah that mercy was to be distributed to other nations of the world. Ever since the times of Abraham (sws), it is this house which has remained the Qiblah of the virtuous and so many of them have had the honour of observing Tawāf and I‘tikāf and of prostrating themselves before the Almighty that they cannot be counted just as it is not possible to count the grains of sand in the earth and the stars in the heavens. Close to it is that sprawling field every grain of which is a witness to the prostrations of forgiveness offered by the God-fearing and to the tears shed in awe of the Almighty. In one corner of this house is that sacred stone which has been compared with the right hand of God and thousands of prophets and their virtuous followers have revived their covenant of serving the Almighty by touching or kissing it. Near this house are the Jamarāt as well which are the symbols of destruction and humiliation of the enemies of this house; the righteous bombard them with stones to keep alive in them the spirit to fight the enemies of religion. And, above all, it is in the vicinity of this house that the last Prophet (sws) grew up – the Prophet (sws) who lit up the whole world through the light of guidance revealed to him.
The implication of making a house having such a rich heritage as the Qiblah is to single it out as a sign and strive to reap the spiritual treasures which it has been receiving since Abraham (sws) to Muhammad (sws). In other words, it should be looked upon as a power house through which the whole Ummah receives life, light and vitality. People who are not aware of these aspects of the house often wonder at the importance invested by our religion in a structure made of slabs and stones. The above details serve to remove the misconception that the real importance is not of the structure but of the great traditions it holds – traditions which are the source of the spiritual life of this world. Because of these traditions, this house holds the same importance in the Muslim Ummah as what the heart holds for the body. Just as a body cannot exist without the heart, the Ummah cannot exist without the Qiblah. ((Islāhī#, Amīn Ahsan, Tadabbur-i-Qur’ān, 2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), p. 373)
25. This refers to the judgement pronounced about those who would tread the path of truth and those who would adopt stubbornness and obduracy.
26. Although it had been clearly stated in verse 143 that a person should always face the Qiblah wherever he is, keeping in consideration the deviations of the People of the Book, it was necessary to state in unequivocal terms that while traveling too one must face the Qiblah in the prayer so that at no instant the Ummah is cut off from the sacred mosque.
27. This admonition serves to caution a person that he must not be irresponsible in this matter while on a journey. Just as its similar verse which occurs earlier, this verse too seemingly addresses a singular entity; however the succeeding words ‘عَمَّا تَعْمَلُونَ’ make it clear that all the Muslims are its addressees.
2.8 These directives have already been stated both for the state of being stationed and that of travelling. Why then have they been repeated here in the same words? A reflection on these verses shows that this repetition is meant to state the three great underlying aspects of wisdom which are mentioned further down. These underlying aspects are related to both the directives. In order to direct attention to these aspects, the directives have been stated afresh by the Qur’ān as a prelude. The implication is that whether stationed or travelling, whether inside the precincts of the Ka‘bah or outside it, the directive of praying in its direction is not an ordinary directive. It is for the well-being of the Muslims and based on great wisdom. Hence it must be fully adhered to in all circumstances and every one must try to grasp their underlying wisdom.
29. This is the first aspect of the underlying reasons based on great wisdom: The Qur’ānic words used are: ‘لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ’. The word ‘النَّاس’ in this expression refers to the People of the Book. The implication is that just as the Almighty has commented upon their indifference to their Qiblah and upon their differences regarding it, the situation should not arise such that the People of the Book are able to pass the same comments regarding the Muslims. They would then be able to use this situation to their advantage by creating doubts against this struggle of the Muslims.
30. This is the second underlying reason: The word ‘favour’ refers to the same favour which the Almighty had promised Abraham (sws) when he emerged successful in the trial of sacrificing his son. At that time, he was promised that from the descendents of his son a great nation would be instituted through which all the other nations of the world will receive the blessings of religion. The implication is that Muslims should take heed that in the wake of the completion of this favour in the form of change of Qiblah they must not commit any error that may result in some deprivation.
31. This refers to the way the Qur’ān calls ‘مِلَّة إبْراهِيم’ and about which it says: ‘قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا (Say: ‘My Lord has guided me to a straight path, to an upright religion, to the faith of Abraham the devoted’, (6:161). The Ka‘bah is a sign that guides us to this way. It is thus said that one of the underlying reasons of strictly adhering to it in all circumstances is that this natural and simple way that leads to God should always remain before the Muslims.
32. The Qur’ānic word used is ‘كَمَا’. Just as it is used to state a similie it is also used in the meaning ‘consequently’. A little deliberation shows that it is used here in this latter meaning.
33. The word ‘آيَة’ in Arabic connotes something which substantiates another. Every sentence of the Qur’ān substantiates one reality or another and thus is aptly called an ‘آيَة’. To read out the verses of the Qur’ān, the words used are ‘يَتْلُو عَلَيْكُمْ’. They express the authority and sanction on which a Messenger of God reads out His directives to the people as His envoy and then implements the Judgement of God on them.
34. The word ‘تَزْكِيَة’ (Tazkiyah) means to cleanse something from evil and it also means to develop something in the right direction. The ‘law’ and ‘wisdom’ in which Prophets of Allah instruct their people help achieve both these aspects. The way Tazkiyah is mentioned in the verse clearly shows that it is in fact the real objective of religion. Thus it is not a content of Islam; it is the objective of the contents of Islam which are ‘law’ and ‘wisdom’. Once a person fully adopts them he attains Tazkiyah. He does not need to go anywhere or do anything to attain it.
35. The Qur’ānic words used are ‘وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ’. Just as the word ‘الْكِتَاب’ connotes a book or a letter, it also means ‘law’. It becomes evident from the use of these words together in such a manner that ‘الْكِتَاب’ means Sharī‘ah and ‘الْحِكْمَة’ means the essence of religion and covers the tenets of faith and morality. Here also the two are used thus and it also becomes evident from them that the religion presented by Muhammad (sws) is an amalgam of ‘الْكِتَاب’ and ‘الْحِكْمَة’. The verb ‘يُعَلِّمُكُمُ’ occurs here in the same meaning as it occurs in ‘الرَّحْمَنُ عَلَّمَ الْقُرْآنَ’ (55:1-2) viz. to communicate ‘الْكِتَاب’ and ‘الْحِكْمَة’. It does not imply teaching in the formal sense.
36. This remembrance is like a covenant. Remembrance of Allah and in return Allah’s remembrance of His creatures imply that Muslims should fulfill their duties and responsibilities and as its reward the Almighty will fulfill His promise of granting them success in this world and in the Hereafter.
37. The implication is that Muslims must truly fulfill their obligations of the rights imposed upon them by being granted the leadership of mankind for which they were bestowed with the Sharī‘ah – a favour of the Almighty.
38. What is implied is that Muslims should not be ungrateful to God regarding this favour the way the Jews were. Such an attitude would deprive them of this favour as it deprived the Jews. The law of the Almighty is the same for all and no one will be spared from its application.
39. The directive of change of Qiblah was actually a declaration of the fact that the heritage of Abraham’s religion was being transferred to the Prophet (sws) and his Companions (rta). These verses direct the Muslims to seek help from the prayer and by exercising patience on the reaction that would ensue as a result from the Quraysh of Makkah and from the Jews of Madīnah. Imām Amīn Ahsan Islāhī, while commenting on certain aspects of the directive of change of Qiblah, writes:
Firstly, the prayers from which help should be sought in times of hardship are not merely the five obligatory ones; also included in them are the Tahajjud prayer and other optional prayers. For it is these prayers which create in a person the spirit and strength to successfully combat hardships encountered in the cause of truth. It is through them that a strong relationship is established between a person and His Creator which helps a person in the toughest of trials and it is from them that a person achieves the nearness of God as promised in this verse. The Makkan Sūrahs will fully elaborate this reality and for this reason we are just making a passing reference here.
Secondly, among all the rituals of worship, the prayer is the greatest manifestation of remembrance of and gratitude to the Almighty. The Qur’ān has made it clear in various ways that the real objective of the prayer is to remember the Almighty and to express gratitude to Him. Viewed thus, the prayer is the best means through which the covenant mentioned in the preceding verses in the words ‘فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي’ can be sought to be fulfilled.
Thirdly, the prayer is needed to attain perseverance and strong resolve in calling people towards Allah and in establishing His supremacy. For this very reason, the real blessings of the prayer manifest themselves when a person adheres to it while struggling against evil. A person who has no intention of fighting evil can have little use of this weapon.
Fourthly, after the Qur’ān says that one should seek help from the prayer and from perseverance, it goes on to say: ‘God is with those who persevere’. It does not say: ‘God is with those who pray and those who persevere’. The reason for this, in the opinion of Imām Hamīd al-Dīn Farāhī, is that the fact that God is with those who pray is so obvious that there was no need to mention it and what needed explanation was the fact that those who persevere in the cause of truth and to achieve perseverance use the prayer as a means.
Fifthly, the promise of the nearness of God for those who persevere in the cause of truth is no ordinary promise; the instance and manner in which this promise is mentioned bears evidence that these few words convey a whole world of glad tidings: When it is the Almighty who is the real sovereign of this world and with Him rests its control then who would be able to defeat a person behind whom stands the Almighty. (Islāhī#, Amīn Ahsan, Tadabbur-i-Qur’ān, 2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), pp. 380-89)
40. The implication is that just as one must be aware of the help one needs to seek from the prayer and from perseverance he should also be aware of the fact that the reward of those who live and die to bear witness to the truth is not deferred to the Day of Judgement; in Barzakh they are alive in a certain way and become recipients of the blessings of Allah right after their death. In 3:169, the words used are ‘عِنْدَ رَبِّهِمْ يُرْزَقُوْن’ (they are receiving livelihood with Allah).
41. Since life on the Day of Judgement would be bestowed to people such that they would be in the form of flesh and bones, we can have some idea of it; however, we can have no idea of the life of the Barzakh which will be given to the souls. The Qur’ānic words ‘وَلَكِن لاَّ تَشْعُرُونَ’ (but you are not aware) allude to this very fact.
42. This is a reference to the trials and tests which the Prophet (sws) and his Companions (rta) would have to face after being granted religious leadership. It is evident from the Qur’ān that the court of justice which is set up for the nations of the Messengers of God in this very world is set up once the righteous and wrong doers are identified through such trials.
43. The trials mentioned in this verse are qualified by the word ‘بِشَيْءٍ’ (some). This qualification is meant to encourage and boost the morale of the Muslims that although they will be tried and tested yet the extent of these trials will be only as much as is required to test their mettle; hence instead of getting disheartened, they should prepare themselves to face them with full strength and courage.
44. Fear here refers to the fear of enemy attack. Right from the battle of Badr till the battle of Tabūk, the Companions (rta) remained in this trial of fear.
45. Until that time all the trade of Arabia and other financial resources were practically in the hands of the Jews and the Quraysh. So the trial of hunger and famine was also encountered by the Muslims through these opponents.
46. This is a reference to the sacrifices of life and wealth given by the Muslims while at war with their enemy.
47. The Qur’ānic word used is: ‘الثَّمَرَات’. In those times the word ‘أَمْوَال’ was generally used for camels and cattle and the word ‘الثَّمَرَات’ for fruits especially dates. Owing to war and strife, Muslims could not properly attend to their orchards of dates and thus were faced with their reduced production.
48. This is a statement of submitting and consigning one’s affairs to the Almighty and an expression of the belief of the believers on which depends their determination and perseverance. We belong to God Almighty in this world and after death we are to return to Him. These words signify two constituents of this belief and a little deliberation shows that both are important for a person to adhere fully to the path of truth. It is this belief through which a believer is able to draw strength and fight every evil that comes his way.
49. The Qur’ānic word used is: ‘صَلَوَاتٌ’. It is the plural of ‘صَلَََاة’ which is primarily used for moving in the direction of something and directing one’s attention to it. For this very reason it is used for the prayer (whose real essence is obedience) and also for blessings and favours. Here, since it is used with reference to the Almighty, the word connotes the latter meaning. A change in the meaning of the word with the change in reference to which it occurs is quite common in Arabic.
50. Safā and Marwah are two hills near the Ka‘bah between which the ritual of Sa‘ī is offered. Since the real place where Abraham (sws) prostrated Ishmael (sws) for sacrifice is Marwah, the Jews tried their best in their scriptures to sever its relationship from him. The details of this interpolation can be seen in Imām Ham#id Al-D#in Farāhī’s booklet ‘في من هو الذبيح الصحيح الرائ’ (The Correct View on the Sacrificed son of Abraham?).
51. The word ‘شَعَآئِر’ (Sha‘āir) is the plural of (Sha‘īrah) and implies those manifestations of Islam which have been determined by Allah and His Prophet (sws) as emblems to create an understanding of certain realities by symbolically representing them. For example, slaughtering animals for sacrifice is a sha‘īrah. It expresses the essence of Islam. Likewise, the Hajri Aswad is a sha‘īrah. Touching or kissing it symbolizes a renewal of a person’s pledge to worship and obey the Almighty. Similarly, the Jamarāt is also a sha‘īrah. Pelting them with stones signifies war against Satan and cursing him. The Hills of Safā and Marwah too are among the sha‘āir’ul-lāh. The Sa‘ī done between them is to commemorate the sacrifice of Abraham (sws) at Marwah. Here, while obeying the Almighty, he brought Ishmael (sws) from Safā and prostrated him in order to sacrifice him. Although, the real purpose of the Sha‘āir is the reality they symbolize, the Sha‘āir themselves also become sacred by virtue of what they represent. However, it should also be kept in mind that the real significance of these Sha‘āir is the realities for which they stand and as objects only serve to embody them. It is essential, therefore, to keep these realities always alive and fresh in the minds of the people. This should also be kept in consideration that it is Allah and His Prophet (sws) who have determined the Sha‘āir and have also determined the manner in which these Sha‘āir should be revered and paid respect to. Thus no one can either add to this list or change in any way the manner in which they are to be revered. Any deviation in this regard opens the door to innovation which has no place in religion.
52. When the Jews tried to sever the relationship of the Safā and Marwah from Abraham (sws), they must have also asserted that offering the Sa‘ī between these two hills is polytheistic innovation and has nothing to do with Abraham’s religion. It was in this background that the Qur’ān refuted this claim by clarifying that there was no harm in offering the Sa‘ī between these hills; in fact, this is a designated worship ritual and therefore certainly an act of virtue which if done with zeal will be accepted by the Almighty.
53. This refers to the ritual of Sa‘ī done between these hills. It has been called ‘Tawāf’ because it somewhat resembles it.
54. It is evident from these words that the Sa‘ī can only be done during Hajj and ‘Umrah. At these instances too, it is an optional ritual which would earn great reward. It is not an obligatory ritual of Hajj and ‘Umrah.
55. The Qur’ānic word used is: ‘شَاكِر’. This is one of the words of the Arabic language whose meaning changes with reference to what it is used for. If it is used in relation to man, it would mean ‘one who is grateful’, and if it is used for God, it would mean ‘one who accepts’.
56. The guidance here refers to the facts which were revealed in previous scriptures about the advent of the last Messenger and to what the recipients of these scriptures were directed to do in this regard.
57. The Book here refers to the Torah.
58. It is evident from this that no repentance is complete unless one mends one’s ways.
59. The implication is that the Jews should reveal the facts about the last Prophet (sws) mentioned in the Torah which they had concealed. It is evident that till that time the scholars and nobles of the Jews were aware of the changes made in the Torah and other scriptures regarding the advent of Muhammad (sws).
60. The Qur’ānic word used is: ‘أَتُوبُ عَلَيْهِمْ’. The preposition ‘عَلَي’ with the verb ‘أَتُوبُ’ shows that the verb ‘وَ أقْبَلَ’ is also encompassed in the construction. This incorporates the meaning of mercy in the expression. The succeeding words ‘وَأَنَا التَّوَّابُ الرَّحِيمُ’ clarify this too.
61. The implication is that they persisted in their stubbornness and neither repented nor mended their ways and never could be courageous enough to openly proclaim the truth.
62. This is an explanation of the words ‘وَيَلْعَنُهُمُ اللَّاعِنُونَ’ (and cursed by those who curse) that occur earlier.
63. That is they shall remain forever in the torment with which they will be afflicted.