Surah Al-Baqarah • Ayah 142

Changing the Qiblah @ Direction of the PrayerImam Al-Bukhari reported that Al-Bara' bin `Azib narrated: "Allah's Messenger ﷺ offered his prayers facing Bayt Al-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah). The first prayer which he offered (facing the Ka`bah) was the `Asr (Afternoon) prayer in the company of some people. Then one of those who had offered that prayer with him, went out and passed by some people in a mosque who were in the bowing position (in Ruku`) during their prayers (facing Jerusalem). He addressed them saying, `By Allah, I bear witness that I have offered prayer with the Prophet facing Makkah (Ka`bah).' Hearing that, those people immediately changed their direction towards the House (Ka`bah) while still as they were (i.e., in the same bowing position). Some Muslims who offered prayer towards the previous Qiblah (Jerusalem) before it was changed towards the House (the Ka`bah in Makkah) had died or had been martyred, and we did not know what to say about them (regarding their prayers towards Jerusalem). Allah then revealed:وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ(And Allah would never make your faith (prayers) to be lost (i.e., the prayers of those Muslims were valid)) (2:143)."Al-Bukhari collected this narration, while Muslim collected it using another chain of narrators. Muhammad bin Ishaq reported that Al-Bara' narrated: Allah's Messenger ﷺ used to offer prayers towards Bayt Al-Maqdis (in Jerusalem), but would keep looking at the sky awaiting Allah's command (to change the Qiblah). Then Allah revealed:قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ(Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).) (2:144)A man from among the Muslims then said, "We wish we could know about those among us who died before the Qiblah was changed (i.e., towards Makkah) and also about our own prayers, that we had performed towards Bayt Al-Maqdis." Allah then revealed:وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ(And Allah would never make your faith (prayers) to be lost.) (2:143)The fools among the people, meaning the People of the Scripture (Jews and Christians), said, "What made them change the former Qiblah that they used to face" Allah then revealed:سَيَقُولُ السُّفَهَآءُ مِنَ النَّاسِ(The fools (idolators, hypocrites, and Jews) among the people will say...)until the end of the Ayah.`Ali bin Abu Talhah related that Ibn `Abbas said: When Allah's Messenger ﷺ migrated to Al-Madinah, Allah commanded him to face Bayt Al-Maqdis (Jerusalem). The Jews were delighted then. Allah's Messenger ﷺ faced Jerusalem for over ten months. However, he liked (to offer prayer in the direction of) Prophet Ibrahim's Qiblah (the Ka`bah in Makkah) and used to supplicate to Allah and kept looking up to the sky (awaiting Allah's command in this regard). Allah then revealed:فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ(turn your faces (in prayer) in that direction.) meaning, its direction. The Jews did not like this change and said, "What made them change the Qiblah that they used to face (meaning Jerusalem)" Allah revealed:قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِى مَن يَشَآءُ إِلَى صِرَطٍ مُّسْتَقِيمٍ(Say (O Muhammad ): "To Allah belong both, east and the west. He guides whom He wills to the straight way.")There are several other Ahadith on this subject. In summary, Allah's Messenger ﷺ was commanded to face Bayt Al-Maqdis (during the prayer) and he used to offer prayer towards it in Makkah between the two corners (of Ka`bah), so that the Ka`bah would be between him and Bayt Al-Maqdis8. When the Prophet migrated to Al-Madinah, this practice was no longer possible; then Allah commanded him to offer prayer towards Bayt Al-Maqdis, as Ibn Abbas and the majority of the scholars have stated.Al-Bukhari reported in his Sahih that the news (of the change of Qiblah) was conveyed to some of the Ansar while they were performing the `Asr (Afternoon) prayer towards Bayt Al-Maqdis, upon hearing that, they immediately changed their direction and faced the Ka`bah.It is reported in the Sahihayn (Al-Bukhari Muslim) that Ibn `Umar narrated: While the people were in Quba' (Mosque) performing the Fajr (Dawn) prayer, a man came and said, "A (part of the) Qur'an was revealed tonight to Allah's Messenger ﷺ and he was commanded to face the Ka`bah. Therefore, face the Ka`bah. They were facing Ash-Sham, so they turned towards the Ka`bah.These Hadiths prove that the Nasikh (a Text that abrogates a previous Text) only applies after one acquires knowledge of it, even if the Nasikh had already been revealed and announced. This is why the Companions mentioned above were not commanded to repeat the previous `Asr, Maghrib and `Isha' prayers (although they had prayed them towards Jerusalem after Allah had changed the Qiblah). Allah knows best.When the change of Qiblah (to Ka`bah in Makkah) occurred, those inflicted with hypocrisy and mistrust, and the disbelieving Jews, both were led astray from the right guidance and fell into confusion. They said:مَا وَلَّـهُمْ عَن قِبْلَتِهِمُ الَّتِى كَانُواْ عَلَيْهَا(What has turned them (Muslims) from their Qiblah to which they used to face in prayer.)They asked, "What is the matter with these people (Muslims) who one time face this direction (Jerusalem), and then face that direction (Makkah)" Allah answered their questions when He stated:قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ(Say (O Muhammad ): "To Allah belong both, east and the west.) meaning, the command, the decision and the authority are for Allah Alone. Hence:فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ(...so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne).) (2:115),and:لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ( It is not Al-Birr (piety, righteousness) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is the one who believes in Allah.) (2:177) This statement means, the best act is to adhere to Allah's commands. Hence, wherever He commands us to face, we should face. Also, since obedience requires implementing Allah's commands, if He commands us every day to face different places, we are His servants and under His disposal, and we face whatever He orders us to face. Certainly, Allah's care and kindness towards His servant and Messenger, Muhammad , and certainly, his Ummah (Muslim nation) is profoundly great. Allah has guided them to the Qiblah of (Prophet) Ibrahim -- Allah's Khalil (intimate friend). He has commanded them to face the Ka`bah, the most honorable house (of worship) on the face of the earth, which was built by Ibrahim Al-Khalil in the Name of Allah, the One without a partner. This is why Allah said afterwards:قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِى مَن يَشَآءُ إِلَى صِرَطٍ مُّسْتَقِيمٍ(Say (O Muhammad ): "To Allah belong both, east and the west. He guides whom He wills to the straight way.")Imam Ahmad reported that `A'ishah (the Prophet's wife) said that Allah's Messenger ﷺ said about the People of the Scripture (Jews and Christians):«إنَّهُم لا يَحْسِدونَنَا عَلَى شَيْء كَمَا يَحْسِدونَنا عَلَى يَوْمِ الْجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُوا عَنْهَا وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الإِمَامِ: آمِين»(They do not envy us for a matter more than they envy us for Jumu`ah (Friday) to which Allah has guided us and from which they were led astray; for the (true) Qiblah to which Allah has directed us and from which they were led astray; and for our saying `Amin' behind the Imam (leader of the prayer).)The Virtues of Muhammad's NationAllah said:وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا(Thus We have made you true Muslims, a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you.)Allah stated that He has changed our Qiblah to the Qiblah of Ibrahim and chose it for us so that He makes us the best nation ever. Hence, we will be the witnesses over the nations on the Day of Resurrection, for all of them will then agree concerning our virtue. The word Wasat in the Ayah means the best and the most honored. Therefore, saying that (the Prophet's tribe) Quraysh is in the Wasat regarding Arab tribes and their areas, means the best. Similarly, saying that Allah's Messenger ﷺ was in the Wasat of his people, means he was from the best subtribe. Also, `Asr, the prayer that is described as `Wusta' (a variation of the word Wasat), means the best prayer, as the authentic collections of Ahadith reported. Since Allah made this Ummah (Muslim nation) the Wasat, He has endowed her with the most complete legislation, the best Manhaj (way, method, etc.,) and the clearest Madhhab (methodology, mannerism, etc). Allah said:هُوَ اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ هُوَ سَمَّـكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـذَا لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ(He has chosen you (to convey His Message of Islamic Monotheism to mankind), and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim. It is He (Allah) Who has named you Muslims both before and in this (the Qur'an), that the Messenger (Muhammad ) may be a witness over you and you be witnesses over mankind!) (22:78)Moreover, Imam Ahmad reported that Abu Sa`id narrated: Allah's Messenger ﷺ said:«يُدْعَى نُوحٌ يَوْمَ الْقِيَامة، فَيُقَالُ لَهُ: هَلْ بَلَّغْتَ؟ فَيَقُولُ: نَعَمْ، فَيُدْعَى قَوْمُهُ فَيُقَالُ لَهُمْ: هَلْ بَلَّغَكُمْ فَيَقُولُونَ: مَا أتَانَا مِنْ نَذِيرٍ وَمَا أتَانَا مِنْ أَحَدٍ، فَيُقَالُ لِنُوح: مَنْ يَشْهَدُ لَكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ، قال فَذلِكَ قَوْلُهُ:وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًاقَالَ: والْوَسَطُ الْعَدْلُ، فَتُدْعَون فَتَشْهَدُونَ لَهُ بِالْبَلَاغِ ثُمَّ أَشْهَدُ عَلَيْكُم»(Nuh will be called on the Day of Resurrection and will be asked, `Have you conveyed (the Message)' He will say, `Yes.' His people will be summoned and asked, `Has Nuh conveyed (the Message) to you' They will say, `No warner came to us and no one (Prophet) was sent to us.' Nuh will be asked, `Who testifies for you' He will say, `Muhammad and his Ummah.')This is why Allah said:وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا(Thus We have made you a Wasat nation.)The Prophet said; (The Wasat means the `Adl (just). You will be summoned to testify that Nuh has conveyed (his Message), and I will attest to your testimony.)It was also recorded by Al-Bukhari, At-Tirmidhi, An-Nasa'i and Ibn Majah.Imam Ahmad also reported that Abu Sa`id Khudri narrated: Allah's Messenger ﷺ said:«يَجِيءُ النَّبِيُّ يَوْمَ الْقِيَامَةِ وَمَعَهُ الرَّجُلَانِ وَأَكْثَرُ مِنْ ذلِكَ، فيُدْعَى قَوْمُهُ، فَيُقَالُ: هَلْ بَلَّغَكُمْ هَذَا؟ فَيَقُولُونَ: لَا فَيُقالُ لَهُ: هَلْ بَلَّغْتَ قَوْمَكَ؟ فَيَقُولُ: نَعَمْ، فَيُقالُ: مَنْ يَشْهَدُ لَكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ، فَيُدْعَى مُحَمَّدٌ وَأُمَّتُهُ، فَيُقَالُ لَهُمْ: هَلْ بَلَّغَ هذَا قَوْمَهُ؟ فَيَقُولُونَ: نَعَمْ، فَيُقَالُ: وَمَا عِلْمُكُمْ؟ فَيَقُولُونَ: جَاءَنَا نَبِيُّنَاصلى الله عليه وسلّم فأخْبَرَنَا أَنَّ الرُّسُلَ قَدْ بَلَّغُوا، فَذلِك قَوْلُهُ عَزَّ وَجَلَّ:وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًاقَالَ: عَدْلًاوَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا(The Prophet would come on the Day of Resurrection with two or more people (his only following!), and his people would also be summoned and asked, `Has he (their Prophet) conveyed (the Message) to you' They would say, `No.' He would be asked, `Have you conveyed (the Message) to your people' He would say, `Yes.' He would be asked, `Who testifies for you' He would say, `Muhammad and his Ummah.' Muhammad and his Ummah would then be summoned and asked, `Has he conveyed (the Message) to his people' They would say, `Yes.' They would be asked, `Who told you that' They would say, `Our Prophet (Muhammad) came to us and told us that the Messengers have conveyed (their Messages). ')Hence Allah's statement:وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا(Thus We have made you a Wasat nation.)He said, "(meaning) the `Adl,' (he then continued reciting the Ayah):وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا(Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you.)"Furthermore, Imam Ahmad reported that Abul-Aswad narrated: I came to Al-Madinah and found that an epidemic had broken out that caused many fatalities. I sat next to `Umar bin Al-Khattab once when a funeral procession started and the people praised the dead person. `Umar said, "Wajabat (it will be recorded as such), Wajabat!" Then another funeral was brought forth and the people criticized the dead person. Again, `Umar said, "Wajabat." Abul-Aswad asked, "What is Wajabat, O Leader of the faithful" He said, "I said just like Allah's Messenger ﷺ had said:«أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْر أَدْخَلَهُ اللهُ الْجَنَّــة»قَالَ: فَقُلْنَا وَثَلَاثَةٌ؟ قَالَ: فَقَالَ:«وَثَلَاثَــــة»قَالَ: فَقُلْنَا وَاثْنَانِ: قَالَ«وَاثْنَان». ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ.(Any Muslim for whom four testify that he was righteous, then Allah will enter him into Paradise.' We said, `What about three' He said, `And three.' We said, `And two' He said, `And two.' We did not ask him about (the testimony) of one (believing) person.)"This was also recorded by Al-Bukhari, At-Tirmidhi, and An-Nasa'i.The Wisdom behind changing the QiblahAllah then said:وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلاَّ عَلَى الَّذِينَ هَدَى اللَّهُ(And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e., disobey the Messenger). Indeed it was great (heavy, difficult) except for those whom Allah guided.)Allah states thus: We have legislated for you, O Muhammad, facing Bayt Al-Maqdis at first and then changed it to the Ka`bah so as to find who will follow and obey you and thus face whatever you face.مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ(...from those who would turn on their heels.) meaning, reverts from his religion. Allah then said:وَإِن كَانَتْ لَكَبِيرَةً(Indeed it was great (heavy, difficult))The Ayah indicates that changing the Qiblah from Bayt Al-Maqdis to the Ka`bah is heavy on the heart, except for whomever Allah has rightly guided their hearts, who believe in the truth of the Messenger with certainty and that whatever he was sent with is the truth without doubt. It is they who believe that Allah does what He wills, decides what He wills, commands His servants with what He wills, abrogates any of His commands that He wills, and that He has the perfect wisdom and the unequivocal proof in all this. (The attitude of the believers in this respect is) unlike those who have a disease in their hearts, to whom whenever a matter occurs, it causes doubts, just as this same matter adds faith and certainty to the believers. Similarly, Allah said:وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ(And whenever there comes down a Surah (chapter from the Qur'an), some of them (hypocrites) say: "Which of you has had his faith increased by it" As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add doubt and disbelief to their doubt and disbelief; and they die while they are disbelievers.) (9:124, 125)and:وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا(And We send down of the Qur'an that which is a healing and a mercy to those who believe, and it increases the wrongdoers in nothing but loss.) (17:82)Certainly, those who remained faithful to the Messenger , obeyed him and faced whatever Allah commanded them, without doubt or hesitation, were the leaders of the Companions. Some scholars stated that the Early Migrants (who migrated with the Prophet from Makkah to Al-Madinah) and Ansar (the residents of Al-Madinah who gave aid and refuge to both the Prophet and the Migrants) were those who offered prayers towards the two Qiblah (Bayt Al-Maqdis and then the Ka`bah). Al-Bukhari reported in the explanation of the Ayah (2:143) that Ibn `Umar narrated: While the people were performing the Fajr (Dawn) prayer in the Quba' Mosque, a man came and said, "Qur'an was revealed to the Prophet and he was ordered to face the Ka`bah. Therefore, face the Ka`bah." They then faced the Ka`bah. Muslim also recorded it.At-Tirmidhi added that they were performing Ruku` (bowing down in prayer), and then changed the direction (of the Qiblah) to the Ka`bah while still bowing down. Muslim reported this last narration from Anas. These Hadiths all indicate the perfect obedience the Companions had for Allah and His Messenger and their compliance with Allah's commandments, may Allah be pleased with them all.Allah said:وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ(And Allah would never make your faith (prayers) to be lost.) meaning, the reward of your prayers towards Bayt Al-Maqdis before would not be lost with Allah. It is reported in Sahih that Abu Ishaq As-Sabi`y related that Bara' narrated: "The people asked about the matter of those who offered prayers towards Bayt Al-Maqdis and died (before the Qiblah was changed to Ka`bah). Allah revealed:وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ(And Allah would never make your faith (prayers) to be lost.)"It was also recorded by At-Tirmidhi from Ibn `Abbas, and At-Tirmidhi graded it Sahih.Ibn Ishaq reported that Ibn `Abbas narrated:وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ(And Allah would never make your faith to be lost.) entails: Your (prayer towards) the first Qiblah and your believing your Prophet and obeying him by facing the second Qiblah; He will grant you the rewards for all these acts. Indeed,إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ(Truly, Allah is full of kindness, the Most Merciful towards mankind.)"Furthermore, it is reported in the Sahih that Allah's Messenger ﷺ saw a woman among the captives who was separated from her child. Whenever she found a boy (infant) among the captives, she would hold him close to her chest, as she was looking for her boy. When she found her child, she embraced him and gave him her breast to nurse. Allah's Messenger said:« أَتُرَوْنَ هذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ وَهِي تَقْدِرُ عَلى أَنْ لَا تَطْرَحَه»؟ قَالُوا: لَا يَا رَسُولَ اللهِ. قَالَ:«فَوَاللهِ للهُ أَرْحَمُ بِعِبَادِهِ مِنْ هذِهِ بِوَلَدِهَا»(Do you think that this woman would willingly throw her son in the fire) They said, "No, O Messenger of Allah ﷺ!" He said, (By Allah! Allah is more merciful with His servants than this woman with her son.)

باببیوقوفوں سے مراد یہاں مشرکین عرب اور علماء یہود اور منافقین وغیرہ ہیں۔ صحیح بخاری شریف میں براء رضی اللہ عنہما سے روایت ہے کہ نبی کریم صلی اللہ علیہ وسلم نے سولہ یا سترہ مہینے تک بیت المقدس کی طرف نماز پڑھی لیکن خود آپ کی چاہت یہ تھی کہ آپ کا قبلہ بیت اللہ شریف ہو۔ چنانچہ اب حکم آ گیا اور آپ صلی اللہ علیہ وسلم نے عصر کی نماز اس کی طرف ادا کی۔ آپ کے ساتھ کے نمازیوں میں سے ایک شخص کسی اور مسجد میں پہنچا، وہاں جماعت رکوع میں تھی اس نے ان سے کہا اللہ کی قسم میں نبی کریم صلی اللہ علیہ وسلم کے ساتھ مکہ کی طرف نماز پڑھ کر ابھی آ رہا ہوں۔ جب ان لوگوں نے سنا تو اسی حالت میں وہ کعبہ کی طرف گھوم گئے، اب بعض لوگوں نے یہ کہا کہ جو لوگ اگلے قبلہ کی طرف نمازیں پڑھتے ہوئے شہید ہو چکے ہیں ان کی نمازوں کا کیا حال ہے۔ تب یہ فرمان نازل ہوا کہ «وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ» [ البقرہ: 143 ] ‏» یعنی اللہ تمہارے ایمان کو ضائع نہ کرے گا۔ ایک اور روایت میں ہے کہ"جب نبی کریم صلی اللہ علیہ وسلم بیت المقدس کی طرف نماز پڑھتے تھے تو آپ صلی اللہ علیہ وسلم اکثر آسمان کی طرف نظریں اٹھاتے تھے اور اللہ تعالیٰ کے حکم کے منتظر تھے یہاں تک کہ آیت «. قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللَّـهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ» [ البقرة: ١٤٤ ] ‏ یعنی اللہ تمہارے ایمان کو ضائع نہ کرے گا۔ ایک اور روایت میں ہے کہ ”حضور صلی اللہ علیہ وسلم بیت المقدس کی طرف نماز پڑھتے تھے تو آپ اکثر آسمان کی طرف نظریں اٹھاتے تھے اور اللہ تعالیٰ کے حکم کے منتظر تھے یہاں تک کہ آیت جس پر فرمان «وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ» [ البقرہ: 143 ] ‏ نازل ہوا اور ان کی نمازوں کی طرف سے اطمینان ہوا۔صفحہ نمبر550اب بعض بیوقوف اہل کتاب نے قبلہ کے بدلے جانے پر اعتراض کیا، جس پر یہ آیتیں «سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا قُل لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ» [ البقرہ: 142 ] ‏ نازل ہوئیں۔‏“ شروع ہجرت کے وقت مدینہ شریف میں آپ کو بیت المقدس کی طرف نمازیں ادا کرنے کا حکم ہوا تھا۔ یہود اس سے خوش تھے لیکن آپ کی چاہت اور دعا قبلہ ابراہیمی کی تھی۔ آخر جب یہ حکم نازل ہوا تو یہودیوں نے جھٹ سے اعتراض جڑ دیا۔ «لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ» [ البقرة: 177 ] ‏ جس کا جواب ملا کہ مشرق و مغرب اللہ ہی کے ہیں۔ [تفسیر ابن جریر الطبری:138/3:حسن] ‏ اس مضمون کی اور بھی بہت سی روایتیں ہیں خلاصہ یہ ہے کہ مکہ شریف میں آپ دونوں رکن کے درمیان نماز پڑھتے تھے تو آپ کے سامنے کعبہ ہوتا تھا اور بیت المقدس کے صخرہ کی طرف آپ صلی اللہ علیہ وسلم کا منہ ہوتا تھا، لیکن مدینہ جا کر یہ معاملہ مشکل ہو گیا۔ دونوں جمع نہیں ہو سکتے تھے تو وہاں آپ صلی اللہ علیہ وسلم کو بیت المقدس کی طرف نماز ادا کرنے کا حکم قرآن میں نازل ہوا تھا یا دوسری وحی کے ذریعہ یہ حکم ملا تھا۔ بعض بزرگ تو کہتے ہیں یہ صرف نبی کریم صلی اللہ علیہ وسلم کا اجتہادی امر تھا اور مدینہ آنے کے بعد کئی ماہ تک اسی طرف آپ صلی اللہ علیہ وسلم نمازیں پڑھتے رہے گو چاہت اور تھی۔ یہاں تک کہ پروردگار نے بیت العتیق کی طرف منہ پھیرنے کو فرمایا اور آپ صلی اللہ علیہ وسلم نے اس طرف منہ کر کے پہلے نماز عصر پڑھی اور پھر لوگوں کو اپنے خطبہ میں اس امر سے آگاہ کیا۔ بعض روایتوں میں یہ بھی آیا ہے کہ یہ ظہر کی نماز تھی۔ سیدنا ابوسعید بن معلی رضی اللہ عنہ فرماتے ہیں ”میں نے اور میرے ساتھی نے اول اول کعبہ کی طرف نماز پڑھی ہے اور ظہر کی نماز تھی“ بعض مفسرین وغیرہ کا بیان ہے کہ ”نبی کریم صلی اللہ علیہ وسلم پر جب قبلہ بدلنے کی آیت نازل ہوئی۔ اس وقت آپ صلی اللہ علیہ وسلم مسجد بنی سلمہ میں ظہر کی نماز پڑھ رہے تھے، دو رکعت ادا کر چکے تھے پھر باقی کی دو رکعتیں آپ صلی اللہ علیہ وسلم نے بیت اللہ شریف کی طرف پڑھیں، اسی وجہ سے اس مسجد کا نام ہی مسجد ذو قبلتین یعنی دو قبلوں والی مسجد ہے۔“صفحہ نمبر551حضرت نویلہ بنت مسلم رضی اللہ عنہا فرماتی ہیں کہ ہم ظہر کی نماز میں تھے جب ہمیں یہ خبر ملی اور ہم نماز میں ہی گھوم گئے۔ مرد عورتوں کی جگہ آ گئے اور عورتیں مردوں کی جگہ جا پہنچیں۔ ہاں اہل قباء کو دوسرے دن صبح کی نماز کے وقت یہ خبر پہنچی بخاری و مسلم میں سیدنا عبداللہ بن عمرو رضی اللہ عنہما سے مروی ہے کہ لوگ مسجد قباء میں صبح کی نماز ادا کر رہے تھے۔ اچانک کسی آنے والے نے کہا کہ رسول اللہ صلی اللہ علیہ وسلم پر رات کو حکم قرآنی نازل ہوا اور کعبہ کی طرف متوجہ ہونے کا حکم ہو گیا۔ چنانچہ ہم لوگ بھی شام کی طرف سے منہ ہٹا کر کعبہ کی طرف متوجہ ہو گئے۔ [صحیح بخاری:403] ‏ اس حدیث سے یہ بھی معلوم ہوا کہ ناسخ کے حکم کا لزوم اسی وقت ہوتا ہے۔ جب اس کا علم ہو جائے گو وہ پہلے ہی پہنچ چکا ہو۔ اس لیے کہ ان حضرات کو عصر مغرب اور عشاء کو لوٹانے کا حکم نہیں ہوا۔ «وَاللهُ اَعْلَمُ» ۔ اب باطل پرست کمزور عقیدے والے باتیں بنانے لگے کہ اس کی کیا وجہ ہے کبھی اسے قبلہ کہتا ہے کبھی اسے قبلہ قرار دیتا ہے۔ انہیں جواب ملا کہ حکم اور تصرف اور امر اللہ تعالیٰ ہی کا ہے جدھر منہ کرو۔ اسی طرف اس کا منہ ہے بھلائی اسی میں نہیں آ گئی بلکہ اصلیت تو ایمان کی مضبوطی ہے جو ہر حکم کے ماننے پر مجبور کر دیتی ہے اور اس میں گویا مومنوں کو ادب سکھایا گیا ہے کہ ان کا کام صرف حکم کی بجا آوری ہے جدھر انہیں متوجہ ہونے کا حکم دیا جائے یہ متوجہ ہو جاتے ہیں اطاعت کے معنی اس کے حکم کی تعمیل کے ہیں اگر وہ ایک دن میں سو مرتبہ ہر طرف گھمائے تو ہم بخوشی گھوم جائیں گے ہم اس کے غلام ہیں ہم اس کے ماتحت ہیں اس کے فرمانبردار ہیں اور اس کے خادم ہیں جدھر وہ حکم دے گا پھیر لیں گے۔ امت محمدیہ پر یہ بھی اللہ تعالیٰ کا اکرام ہے کہ انہیں خلیل الرحمن علیہ السلام کے قبلہ کی طرف منہ کرنے کا حکم ہوا جو اسی اللہ لا شریک کے نام پر بنایا گیا ہے اور تمام تر فضیلتیں جسے حاصل ہیں۔ مسند احمد کی ایک مرفوع حدیث ہے کہ یہودیوں کو ہم سے اس بات پر بہت حسد ہے کہ اللہ نے ہمیں جمعہ کے دن کی توفیق دی اور یہ اس سے بھٹک گئے اور اس پر کہ ہمارا قبلہ یہ ہے اور وہ اس سے گمراہ ہو گئے اور بڑا حسد ان کو ہماری آمین کہنے پر بھی ہے جو ہم امام کے پیچھے کہتے ہیں۔ [مسند احمد:130/1-136:حسن لغیرہ] ‏صفحہ نمبر552

دو ‘ رکوعوں پر مشتمل تمہید کے بعد اب تحویل قبلہ کا مضمون براہ راست آرہا ہے ‘ جو پورے دو رکوعوں پر پھیلا ہوا ہے۔ کسی کے ذہن میں یہ سوال پیدا ہوسکتا ہے کہ یہ کون سی ایسی بڑی بات تھی جس کے لیے قرآن مجید میں اتنے شدومدّ کے ساتھ اور اس قدر تفصیل بلکہ تکرار کے ساتھ بات کی گئی ہے ؟ اس کو یوں سمجھئے کہ ایک خاص مذہبی ذہنیت ہوتی ہے ‘ جس کے حامل لوگوں کی توجہّ اعمال کے ظاہر پر زیادہ مرکوز ہوجاتی ہے اور اعمال کی روح ان کی توجہ کا مرکز نہیں بنتی۔ عوام الناس کا معاملہ بالعموم یہی ہوجاتا ہے کہ ان کے ہاں اصل اہمیت دین کے ظواہر اور مراسم عبودیت کو حاصل ہوجاتی ہے اور جو اصل روح دین ہے ‘ جو مقاصد دین ہیں ‘ ان کی طرف توجہّ نہیں ہوتی۔ نتیجتاً ظواہر میں ذرا سا فرق بھی انہیں بہت زیادہ محسوس ہوتا ہے۔ ہمارے ہاں اس کی مثال یوں سامنے آتی ہے کہ احناف کی مسجد میں اگر کسی نے رفع یدین کرلیا یا کسی نے آمین ذرا اونچی آواز میں کہہ دیا تو گویا قیامت آگئی۔ یوں محسوس ہوا جیسے ہماری مسجد میں کوئی اور ہی آگیا۔ اس مذہبی ذہنیت کے پس منظر میں یہ کوئی چھوٹا مسئلہ نہیں تھا۔اس کے علاوہ یہ مسئلہ قبائلی اور قومی پس منظر کے حوالے سے بھی سمجھنا چاہیے۔ مکہ مکرمہ میں جو لوگ ایمان لائے تھے ظاہر ہے ان سب کو خانہ کعبہ کے ساتھ بڑی عقیدت تھی۔ خود نبی اکرم ﷺ نے جب مکہ سے ہجرت فرمائی تو آپ ﷺ روتے ہوئے وہاں سے نکلے تھے اور آپ ﷺ نے فرمایا تھا کہ اے کعبہ ! مجھے تجھ سے بڑی محبت ہے ‘ لیکن تیرے یہاں کے رہنے والے مجھے یہاں رہنے نہیں دیتے۔ معلوم ہوتا ہے کہ جب تک آپ ﷺ مکہ میں تھے تو آپ ﷺ ‘ کعبہ کی جنوبی دیوار کی طرف رخ کر کے کھڑے ہوتے۔ یوں آپ ﷺ ‘ کا رخ شمال کی طرف ہوتا ‘ کعبہ آپ ﷺ کے سامنے ہوتا اور اس کی سیدھ میں بیت المقدس بھی آجاتا۔ اس طرح استقبال القبلتین کا اہتمام ہوجاتا۔ لیکن مدینہ میں آکر آپ ﷺ نے رخ بدل دیا اور بیت المقدس کی طرف رخ کر کے نماز پڑھنے لگے۔ یہاں استقبال القبلتین ممکن نہ تھا ‘ اس لیے کہ یروشلم مدینہ منورہ کے شمال میں ہے ‘ جبکہ مکہ مکرمہ جنوب میں ہے۔ اب اگر خانہ کعبہ کی طرف رخ کریں گے تو یروشلم کی طرف پیٹھ ہوگی اور یروشلم کی طرف رخ کریں گے تو کعبہ کی طرف پیٹھ ہوگی۔ چناچہ اب اہل ایمان کا امتحان ہوگیا کہ آیا وہ محمد رسول اللہ ﷺ کے فرمان کی پیروی کرتے ہیں یا اپنی پرانی عقیدتوں اور پرانی روایات کو زیادہ اہمیت دیتے ہیں۔ جو لوگ مکہ مکرمہ سے آئے تھے ان کی اتنی تربیت ہوچکی تھی کہ ان میں سے کسی کے لیے یہ مسئلہ پیدا نہیں ہوا۔ بقول اقبال : ؂بمصطفیٰ ﷺ برساں خویش را کہ دیں ہمہ اوست اگر باو نہ رسیدی تمام بولہبی است !حالانکہ قرآن مجید میں کہیں منقول نہیں ہے کہ اللہ نے اپنے نبی ﷺ کو بیت المقدس کی طرف رخ کرنے کا حکم دیا تھا۔ ہوسکتا ہے یہ حکم وحئ خفی کے ذریعے سے دیا گیا ہو ‘ تاہم وحئ جلی میں یہ حکم کہیں نہیں ہے کہ اب یروشلم کی طرف رخ کر کے نماز پڑھیے۔ یہ مسلمانوں کا اتباع رسول ﷺ کے حوالے سے ایک امتحان تھا جس میں وہ سرخرو ہوئے۔ پھر جب یہ حکم آیا کہ اپنے رخ مسجد حرام کی طرف پھیر دو تو یہ اب ان مسلمانوں کا امتحان تھا جو مدینہ کے رہنے والے تھے۔ اس لیے کہ ان میں سے بعض یہودیت ترک کر کے ایمان لائے تھے۔ مثلاً عبداللہ بن سلام رض علماء یہود میں سے تھے ‘ لیکن جو اور دوسرے لوگ تھے وہ بھی علماء یہود کے زیراثر تھے اور ان کے دل میں بھی یروشلم کی عظمت تھی۔ اب جب انہیں بیت اللہ کی طرف رخ کرنے کا حکم ہوا تو یہ ان کے ایمان کا امتحان ہوگیا۔ مزید برآں بعض لوگوں کے دلوں میں یہ خیال بھی پیدا ہوا ہوگا کہ اگر اصل قبلہ بیت اللہ تھا تو ہم نے اب تک بیت المقدس کی طرف رخ کر کے جو نمازیں پڑھی ہیں ان کا کیا بنے گا ؟ کیا وہ نمازیں ضائع ہوگئیں ؟ نماز تو ایمان کا رکن رکین ہے ! چناچہ اس اعتبار سے بھی بڑی تشویش پیدا ہوئی۔ اس کے ساتھ ہی ایک مسئلہ سیاسی اعتبار سے یہ پیدا ہوا کہ یہود اب تک یہ سمجھ رہے تھے کہ مسلمانوں اور محمد ﷺ نے ہمارا قبلہ اختیار کرلیا ہے ‘ تو یہ گویا ہمارے ہی پیروکار ہیں ‘ لہٰذا ہمیں ان کی طرف سے کوئی خاص اندیشہ نہیں ہے۔ لیکن اب جب تحویل قبلہ کا حکم آگیا تو ان کے کان کھڑے ہوگئے کہ یہ تو کوئی نئی ملتّ ہے اور ایک نئی امت کی تشکیل ہو رہی ہے۔ چناچہ ان کی طرف سے مخالفت کے اندر شدت پیدا ہوگئی۔ یہ سارے مضامین یہاں پر زیر بحث آ رہے ہیں۔آیت 142 سَیَقُوْلُ السُّفَہَآءُ مِنَ النَّاسِ مَاوَلّٰٹہُمْ عَنْ قِبْلَتِہِمُ الَّتِیْ کَانُوْا عَلَیْہَاط ؟ یعنی سولہ سترہ مہینے تک انہوں نے بیت المقدس کی طرف رخ کر کے نماز پڑھی ہے ‘ اب انہیں بیت اللہ کی طرف کس چیز نے پھیر دیا ؟ قُلْ لِّلّٰہِ الْمَشْرِقُ وَالْمَغْرِبُ ط یہ وہی الفاظ ہیں جو چودہویں رکوع میں تحویل قبلہ کی تمہید کے طور پر آئے تھے۔ اللہ تعالیٰ کسی ایک سمت میں محدود نہیں ہے ‘ بلکہ مشرق و مغرب اور شمال و جنوب سب اسی کے ہیں۔

The orientation of Qiblah قبلہ"Qiblah قبلہ " signifies the direction to which one turns one's face. It goes without saying that a true Muslim turns in every form of worship towards Allah alone, and Allah is not limited to any particular direction but transcends all dimensions. The logic of this fact requires that in worshipping Him everyone should be free to choose any orientation that he likes, and that he should have the allowance to keep changing his orientation as it suits him. But Divine Wisdom found it more in the fitness of things that all the worshippers should turn to the same direction, and have a fixed orientation. For, worship has several forms, some of which pertain to a single individual, while others have a collective aspect too. Among the first are included fasting, remembrance of Allah (dhikr ذکر ) etc. which can be performed in privacy, while the Salah and the Hajj are performed openly and in a congregation. The latter, beside being forms of worship, have a secondary function as well - that of providing a social and collective discipline to the Muslims. Obviously, the basic principle of social organization is the unity and integration of the individuals, on the firmness and solidity of which depends the strength of the social organization, whereas an improper emphasis on individuality encourages a disintegrating and fissiparous tendency.As to what the principle of unity and integrity should be, different people have chosen different ways at different times. For example, some have adopted race or colour as the integrating principle, others have opted for the homeland or the geographical region, still others for language. But all these considerations are purely arbitrary and accidental; instead of bringing men together, they divide them, and pro-duce, (as the newspapers show us every day) worldwide concussions. So, the revealed religions and the Shari'ahs of the prophets (علیہم السلام) the collective name for which is "Islam اسلام " - have not shown unnecessary regard to such arbitrary and accidental factors, but have, in determining the principle of integration and unity among men, established themselves on the only basis which can possibly be valid - that is, the unity of mind arising out of doctrinal unity.In other words, Islam has called upon men not to become divided in the worship of a thousand false gods, but to join together in the worship of the True God, the One, the Incomparable - the only worship which can draw men from the four corners of the world, men of the past, of the present and of the future, all into a single body of the Faithful. Then, in order to give this inner unity a visible form and also to reinforce it, certain external expressions of unity have also been prescribed. But in both the cases the basic principle has been that the unity in view should not be imposed by circumstances, but arise from an act of will and choice, and produce a spiritual brotherhood.As to the accidental factors like race or colour or birth-place, Islam has given them their proper place in the social life of man, but has not allowed any of them to usurp the central position. It is only in the field where human’ s will can exercise its power to choose that Islam has sought to establish unity among men, internal as well as external. Moreover, the consideration inherent in the relevant injunctions and regulations has been that the things which are to serve as the point of unity should be of such a nature that every human being - man or woman, literate or illiterate, townsman or rustic - can choose and adopt them with equal ease.It is hence that the Islamic Shari'ah has not imposed a single and rigid mode of dress or food or housing on all the peoples of the world, for, the climatic conditions and the needs and even the preferences of people living in different regions being different, such uniformity would have made life difficult for them. Supposing that in making a certain form of dress obligatory, a certain minimum had been pre-scribed, such a regulation would, beside being inconvenient for some, have gone against the principle of moderation, and amounted to a rejection of Allah's bounties; on the other hand, if a more elaborate dress had been made compulsory, it would have been impossible for the poor to fulfill the conditions. So, instead of prescribing a uniform for all the Muslims, the Shari` ah has permitted the different modes of dressing current among different peoples or regions, and has only laid down certain necessary restrictions - for example, the dress should cover a certain area of the body, specified separately for men and women; in choosing a particular form of dress one should avoid being prodigal or vain, nor should a dress be chosen for the sake of imitating non-Muslims.In short, Islam has established as points of unity for the Muslims only such things as can be the objects of a free choice, are easy to adopt and do not entail undue hardship or expense - for example, keeping the ranks straight in congregational prayers; following the movements of the 'Imam امام in such prayers strictly; adopting a single form of dress while performing the Hajj, etc.Among these, one of the most important is the Qiblah قبلہ or the orientation for the Salah. As we have said, Allah Himself is free of all dimensions whatsoever, but the establishment of a single and definite Qiblah قبلہ provides an easy and concrete unifying principle for men. Now, had the matter of choosing a Qiblah قبلہ been left to men to decide for themselves, it would in itself have become a cause of dissension and a conflict among them. So, it was necessary that a thing of such import be determined by Allah Himself. In fact, the angels had already laid the foundation of the Ka'bah کعبہ ، the House of Allah, even before Sayyidna Adam was sent down to the earth. This was the first Qiblah قبلہ of mankind.إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَ‌كًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾"Certainly, the first House which was built for men is the one at Makkah - blessed, and a guidance for the worlds" (3:96).As we have pointed out above in our commentary on Verse 125, this continued to be the Qiblah upto the time of Sayyidna Nuh (Noah علیہ السلام), when the Ka'bah کعبہ was destroyed by the Deluge. It was rebuilt, under divine command by Sayyidna Ibrahim and Sayyidna Ismail (Abraham and Ishmael (علیہما السلام) (and became their Qiblah قبلہ . After that, the Baytul-Maqdis بیت المقدس at Jerusalem was established as the Qiblah قبلہ for the Hebrew prophets and their people. Even so, these prophets, according to Abu al-` Aliyah, used to offer their prayers in the Baytul-Maqdis بیت المقدس in such a way that they should be facing not only the Rock (Sakhrah صخرہ ) but the Ka'bah کعبہ also. (Qurtubi)When Salah was made obligatory for the Holy Prophet ﷺ ، the Qiblah قبلہ appointed for him was, according to some scholars, the Ka'bah کعبہ which had already served as the Qiblah قبلہ for his ancestor, Sayyidna Ibrahim (علیہ السلام) . Sometime after the Hijrah ھجرہ (his migration from Makkah to Madinah), or, as some scholars maintain, a little before that event, he received a divine commandment to turn towards the Baytul-Maqdis بیت المقدس . (This particular commandment has not been reported in the Holy Qur'an - a fact which shows the hollowness of the claim that the Holy Qur'an can be fully understood without the help of the Hadith.) According to a hadith reported by Al-Bukhari, he offered his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah قبلہ for sixteen or seventeen months. The spot where he offered his prayers in this manner is still marked off in the mosque at Madinah. (Qurtubi)The Holy Prophet ﷺ was, of course, obedience personified, and he continued to offer his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah according to the divine commandment, but at the same time he longed that the Ka'bah, which had been the Qiblah of Sayyidna Adam and Sayyidna Ibrahim (علیہ السلام) may be established as his also. The Way of Allah being that He, in His grace, often fulfils the wishes of those of His servants who have found His favour, the Holy Prophet ﷺ hoped that Allah would grant this wish. The Holy Qur'an describes the situation thus:قَدْ نَرَ‌ىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْ‌ضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ"We have been seeing you turn your face to heaven. So, We will certainly assign to you a Qiblah قبلہ that you would like. Now, turn your face in the direction of the Sacred Mosque (Al-Masjid al-Haram المسجد الحرام ) (2:144).One should notice that the verse we have just cited does not employ the terms, "Ka'bah کعبہ " or Baytullah بیت اللہ ، but the expression Al-Masjid al-Haram (the Sacred Mosque). It indicates that for those who live far away from Makkah it is not necessary, while offering Salah, to have the Ka'bah کعبہ itself exactly in front of them, but turning one's face in the direction of the "House of Allah" is quite sufficient. On the other hand, for those who are present in the Sacred Mosque or can see the Ka'bah from a distance, it is necessary to have the Ka'bah کعبہ or some part of it exactly in front of them, failing which the prayers will not be valid.makhan30Now, when the Ka'bah کعبہ was finally established as the Qiblah sixteen or seventeen months after the Hijrah ھجرہ ، some Jews, associators and hypocrites began to scoff at the Holy Prophet ﷺ and his Companions ؓ ، for being so capricious in the matter of their Qiblah قبلہ . The Holy Qur'an reports this objection, adding that such an objection can come only from stupid people - just as earlier in this Surah those who turn away from the religion of Sayyidna Ibrahim (علیہ السلام) have been described as people who have besotted themselves. In replying to this objection, the second part of the verse shows that their stupidity lies in not realizing that the East and the West both belong to Allah Himself, and that He guides whomsoever He likes on the straight path. The verse, thus, explains the meaning of adopting an orientation - that is to say, neither does the Ka'bah کعبہ nor the Baytul-Maqdis بیت المقدس by itself possess any exclusive merit in this regard, and it is the divine commandment alone which gives to it the distinction of being the Qiblah قبلہ - it could have as easily chosen some other place to serve the purpose. Moreover, the only merit in adopting a particular Qiblah lies in one's obedience to the divine commandment and in one's total submission to the will of Allah, which is the basic principle of the religion of the founder of the Ka'bah کعبہ ، Sayyidna Ibrahim (علیہ السلام) . In fact, the Holy Qur'an itself explains this truth in clear terms:لَّيْسَ الْبِرَّ‌ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِ‌قِ وَالْمَغْرِ‌بِ وَلَـٰكِنَّ الْبِرَّ‌ مَنْ آمَنَ بِاللَّـهِ"Righteousness is not that you turn your faces to the East or the West; but righteousness is that one believes in Allah" (2:177).Or in an earlier Verse: أَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ : "So whichever way you turn, there is the Face of Allah." (2:115) These verses clearly define the meaning and significance of adopting an orientation - that is, the place which has been chosen to serve as the Qiblah قبلہ does not possess any merit in its own right, but the special merit arises from its having been chosen by Allah, and similarly turning towards it constitutes a meritorious act only insofar as it shows a readiness to obey divine commandment. The raison d'etre of changing the Qiblah قبلہ for the Holy Prophet ﷺ might well be to show to the people in a visible form that a Qiblah is not an idol to be worshipped but only a concrete expression of divine commandment, and may hence be changed as and when Allah wills. In fact, the very next verse (2:143) explicitly says that when the Baytul-Maqdis بیت المقدس was earlier appointed as the Qiblah, it was intended to show who was willing to obey the Holy Prophet ﷺ and who was not.Verse 142, thus, fully refutes the antagonists of Islam, and points out that Allah guides whosoever He wills on the Straight Path - the Straight Path, of course, being the readiness to obey divine commandment without demur. And this Straight Path was granted to the Muslims by the grace of Allah. There is also the suggestion that in the matter of the injunctions of the Shari` ah rectitude lies in obeying each and every divine commandment unquestioningly without being too curious about the raison d'etre of such a commandment. For, those who seek a raison d'etre usually do so because they wish to deny or denigrate or disobey the Shari'ah.According to a With reported from Sayyidah ` A'isha ؓ in the "Musnad" of Imam Ahmad, the People of the Book are specially jealous of the Muslims for three things - (1) in answer to the divine commandment to every Ummah (or religious community) to set aside a day in the week for worship, the Jews chose Saturday and the Christians, Sunday, while the Muslims opted for Friday which happened to be the favourite of Allah; (2) the Ka'bah was appointed as the Qiblah for the Muslims, and not for others; (3) the Muslims were given the privilege of saying Amin while offering Salah behind an 'Imam.