Verses 2.143- 145
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Salam,
How do you understand those verses ?
( I quoted sahih international translation, I checked other translations, and found the same meanings ( more or less) and took them into consideration)
2.143
Sahih International And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.Did Allah change the qiblah ( direction ?) ?
2.144
Sahih International We have certainly seen the turning of your face, , toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-haram. And wherever you are, turn your faces toward it . Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.And chose a qiblah tnat pleased the messenger ?
2.145
Sahih International And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another's qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.2.146
Sahih International Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they knowThose who have been given the scripture knew the truth refused to follow Muhammad's qiblah and have several qiblah.
So they knew the truth from their Book and refused to follow the messenger's qiblah ( that has changed (?)) and some of them concealed the truth.
If we consider that the qiblah has changed ( understood this after reading several translations into French), this is different from what they have in their Book ( and they knew the truth from it)... I am quite confusedThere is one Qiblah that everyone should follow, and it is a physical direction here (understanding).
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Salam Fadiva,
Here is how I read this topic
- Qibla is oriented by God towards Jerusalem (station of Abraham)
2125 And it was so, that We have made the House to be a model for the people and a place of safety. And you shall take the station of Abram as an orientation for the allegiance. And We made a pledge to Abram and Ishmael “You shall purify My House for those who visit, and those who are devoted, and the kneeling, the prostrating.”
- Qibla is Shifted away from Jerusalem - as a test to distinguish the faithful.
2142 The foolish from among the people will say “What has turned them away from the focal point that they were on?” Say “To God is the east and the west, He guides whomsoever He wishes to a straight path.”
- Mohammed is uncomfortable, so God gives him a new Qibla (the restricted Temple - Mecca)
2144 We see the shifting of your face in the heaven; We will set for you a focal point that will be pleasing to you “You shall set your face towards the restricted Temple; and wherever you may be, you shall all set your faces towards it.” Those who have been given the Book know it is the truth from their Lord. And God is not unaware of what you do.
- Qibla should have shifted back to Jerusalem after Mohammed's death (2144 is specific to Mohammed, without him, 2125 would dominate).
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Salam,
Wakas,
Thanks.
I have only read the 7 first pages of your article, I hope to be able to comment after reading it entirely.
(I had also noticed the use of him/it in verse 146 'know him/it as they know their own sons" wondering what was it about)Layth,
"2. Qibla is Shifted away from Jerusalem - as a test to distinguish the faithful."
Ok, but how can people who have the Book of God trust a man that shows them another qiblah ? (unless it is mentioned in this Book)."4. Qibla should have shifted back to Jerusalem after Mohammed's death (2144 is specific to Mohammed, without him, 2125 would dominate)."
Are you sure of this ? Any clue ?
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Peace Fadiva,
Please see below post from hafeez kazi about al-masjid al-haram, You may check the complete thread here
https//free-minds.org/forum/index.php?topic=7710.msg13732#msg13732
They ask you concerning fighting in the Sacred Months, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever." 2217
We shall translate the verse and shall remove the word (men) in brackets from the translation
Yasalon Ka An Ash Shahr Al Haram they ask thee concerning the prohibited months
Qitaal Fe Hi fighting in it
Qul Qitaal Fe Hi Kaber say fighting in it is great (transgression)
Wa Sadd An Sabeel Allah and to keep away from the path of Allah
Wa Kufr Bi Hi and disbelieve in it (way of Allah)
Wa Al Masjid Al Haram and the Masjid Al Haram
Wa Ikhraj Ahl Hi and drive out its followers
Min Hu Akbar Inda Allah from it is greatest (transgression) near Allah
Wa Al Fitnah Akbar Min Al Qatl and seduction is greater than the killingAccording to the translation it means TO KEEP AWAY from THE WAY OF ALLAH DISBELIEVING in the WAY OF ALLAH and MASJID AL HARAM and driving out its followers FROM IT (way of Allah and Masjid Al Haram) is the greatest transgression.
If the above translation is correct then it becomes difficult to understand what is disbelief in the physical MASJID AL HARAM, which was not there when this verse was revealed?
'INNA 'ALLADHENA KAFARO WA- YAS.UDDON cAN SABEL 'ALLAAH WA- AL- MASJID AL- H.ARAAM 'ALLADHE JAcALNAA -HU LI- AN- NAAS SAWAA' AL- cAAKIF FE -HI WA- AL- BAADI WA- MAN YURID FE -HI BI- ILH.AAD BI- Z.ULM NUDHIQ -HU MIN cADHAAB 'ALEM 2225
Verily! Those who disbelieve and hinder (men) from the Path of Allah, and from Al-Masjid-al-Haram (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there . And whoever inclines to evil actions therein or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment. 2225
....
Inna Alladhena Kafaro
Verily Those who disbelieveWa Yasuddon An Sabeel Allah
And Keep away from the Way of AllahWa Al Masjid Al Haram
And The Masjid Al HaramAlladhe Jaalna Hu Li An Naas
Which we have appointed for the peopleSawaa Al Aakif Fe Hi
Equal are the dedicated in itWa Al Badi
And the perishedWa Man Yurid Fe Hi Bi Ilhad
And whoever seeks in it with infidelityBi Zulm
with oppressionNuzhiq Hu Min Adhaab Alem
We shall taste him of Our painful punishmentThe Way of Allah and the Masjid Al Haram is appointed for MANKIND (not exclusively to the believers or Muslims) those who are dedicated in it and those who have perished in it are equal.
If the above translation is correct then how it is possible to remain dedicated in the Masjid Al Haram and how it is possible for anyone perish in it.
Again Allah is saying that His Way and the Masjid Al Haram was appointed for the mankind, but when this verse was revealed the Masjid Al Haram was not there, then how it is possible to disbelieve in anything which do not exist.
Since these are the words of Allah then it is truth and the Masjid Al Haram did exist, but how?
QAD NARAA TAQALLUB WAJH -KA FE AS- SAMAA' FA- LA- NUWALLIYANNA -KA QIBLAH TARD.AA -HAA FA- WALLI WAJH -KA SHAT.R AL- MASJID AL- H.ARAAM WA- H.AYTHU-MAA KUNTUM FA- WALLO WUJOH -KUM SHAT.R -HU WA- 'INNA 'ALLADHENA 'OTO AL- KITAAB LA- YAcLAMON 'ANNA -HU AL- H.AQQ MIN RABB -HIM WA- MAA 'ALLAAH BI- GHAAFIL cAN MAA YAcMALON 2144
Verily! We have seen the turning of your face towards the heaven. Surely, We shall turn you to a Qiblah that shall please you, so turn your face in the direction of Al-Masjid- al-Haram And wheresoever you people are, turn your faces in that direction. Certainly, the people who were given the Scriptures know well that, it is the truth from their Lord. And Allah is not unaware of what they do. 2144
To those whom We gave the Book know it as they know their sons and verily a party among you indeed hides the truth and they know it. 2146
The Masjid Al Haram did not come into existence after Mecca was captured but it was there before it and from the time of prophet Moses.
The people of the Book knew that Masjid Al Haram is the truth from their Lord and they knew as they know their sons and therefore prophet Moses and prophet Jesus also knew it.
If Masjid Al Haram is physical then there is nothing in it to be disbelieved. It is also not a truth that can be hidden because a known truth is either in the heart or in the Books and the Masjid Al Haram (in their language) was mentioned in their Books and a party among the prophets was knowingly hiding the truth. During the period of our prophet Jews and Christians were scattered in many parts of the world and therefore it was not possible that the people of the Book knew the physical Masjid as they know their sons.
If Masjid Al Haram is the direction of the prayers and if it is the truth from the Lord then remember neither the people of Moses nor the people of Jesus ever prayed facing Masjid Al Haram. Prophet Moses and prophet Jesus never visited the Masjid Al Haram nor the House of Allah located in Mecca.
THE QUESTIONS
Why the Masjid Al Haram and Bait Al Haram were abandoned after prophet Abraham?
Why prophet Moses and Jesus neglected it?
Why both prophets did not pray facing the Masjid Al Haram or the Bait Al Haram?
Why Allah did not order both prophets to pray facing Masjid Al Haram or Kaaba?
Why Allah did not order both prophets to visit His House (Bait Al Haram)?
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Qiblas represent God's signs, rather than physical places, so those we think significant like a birth place of prophet, or even a temple built by a prophet, and each represents God's signs or even God Himself. As even today some sects of people believe prophets to be God's son, wife, or God himself to be in different avatars etc. So there exists different temples/sacred/pilgrimage places and those are their Qiblas.
so I think a Qibla is one represent God's sign.
2.143
Sahih International And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.So different Qiblas are there for different prophets and their remembrance used by their followers.
2.144
Sahih International We have certainly seen the turning of your face, , toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-haram. And wherever you are, turn your faces toward it . Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.Mohammed as a pure monotheist not in agreement with those other sects, turning his face toward the heaven/sky for his prayers, so the verse talks about the change of Qibla to Masjid Al Haram, Should be a sacred temple, in a way it represents the Sacredness of God(The Truth) where the pilgrims go for Hajj with pure body and mind seeking blessings.
2142 The foolish from among the people will say “What has turned them away from the focal point that they were on?” Say “To God is the east and the west, He guides whomsoever He wishes to a straight path.”
so in a way no specific places, no specific direction, no specific sign are more important as everything belongs to the God.
My view, Masjid Al Harram is our state of taking God to be more sacred/supreme than everything.
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peace Layth, all,
There are multiple issues with your understanding.
As I'm sure you are aware
there is no mention of Jerusalem in The Quran
al masjid al haram and Abraham are NEVER mentioned together.- Qibla is oriented by God towards Jerusalem (station of Abraham)
2125 ...as an orientation for the allegiance.
Problematic Arabic. I have been told by member uq that "musallah" in 2125 means "time/place of SLW" according to the Arabic grammar".
2125 And We made a pledge to Abram and Ishmael....
You will note the pledge was with no-one else.
According to you are Jerusalem and "Bakk'a" the same or what... ? And is Jerusalem in a valley?
- Qibla is Shifted away from Jerusalem - as a test to distinguish the faithful.
Contradicts the Arabic of 2143
And as such We have made you a balanced community so that you will be witnesses over the people, and the messenger will be a witness over you. And not We made the qiblah/focal-point which thou were on it except that We make evident he who follows the messenger from he who will turn back on his heels. And indeed it was certainly a great (thing/test) except for those whom God guided; And not was God to let go waste your belief. Indeed, God is over the people Fully-Kind and Merciful.
i.e. the qiblah they were on was the difficult one/test. The shift is an easing of the situation, it will please the messenger etc.
- Qibla should have shifted back to Jerusalem after Mohammed's death (2144 is specific to Mohammed, without him, 2125 would dominate).
That seems like Quran takes a contradictory position or is the source of the confusion? Quran is clear
2140 Or do you say that Abraham and Ishmael and Isaac and Jacob and the Patriarchs were all Jewish or Nazarene? Say "Are you more knowledgeable or is God?" Who is more wicked than one who conceals a testimony with him from God? God is not unaware of what you do.
2141 That was a community that passed away, to them is what they earned and to you is what you have earned; you will not be asked about what they used to do.If your view is
qiblah = jerusalem then mecca and it should have returned to jerusalemAfter the qiblah change the messenger is explicitly warned in 2145
"...And surely if thou were to follow their desires from after what came to thou of the knowledge, indeed thou would then surely be among the wrongdoers..."Their desire would obviously be for the messenger to follow their qiblah which I assume was Jeruslam according to you.
There are other issues also.
The various understandings of these verses can be run through the checklist provided in the article. Bro Ayman's and hk's view also has various issues.
http//mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html -
Salam Fadiva,
"2. Qibla is Shifted away from Jerusalem - as a test to distinguish the faithful."
Ok, but how can people who have the Book of God trust a man that shows them another qiblah ? (unless it is mentioned in this Book).The Book was still being revealed at this time in stages, so there is no way for any follower of the Prophet to have the same holistic view that we have today. Even the Prophet himself was at some point trying to second guess what the Quran would tell him (see 7516). The faith of the early believers needed to be far more intense than the later believers.
"4. Qibla should have shifted back to Jerusalem after Mohammed's death (2144 is specific to Mohammed, without him, 2125 would dominate)."
Are you sure of this ? Any clue ?I am sure based on the logic and flow of the commands. Otherwise, we would all be stuck with the 'trial qibla' until the Day of Judgement (which makes no sense as it had served its purpose).
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Salam Wakas,
As I'm sure you are aware
there is no mention of Jerusalem in The Quran
al masjid al haram and Abraham are NEVER mentioned together.Not so. Jerusalem is Becca. The ancient name can be found in the Bible (Pslams 84) where pilgrims would go through the valley of Becca to stand before God at Mt. Zion.
On the Masjid Haram and Abraham - I never linked them in my post, so not sure where you got that from.
Problematic Arabic. I have been told by member uq that "musallah" in 2125 means "time/place of SLW" according to the Arabic grammar".
Mussalla only occurs one time in the Quran in 2125. Therefore, the argument that it means time/place cannot hold water as, a) the two concepts are independent (time & place), and b) there is no Arabic reference to make the argument for its meaning. It is the context of 2125 that determines its meanings.
According to you are Jerusalem and "Bakk'a" the same or what... ? And is Jerusalem in a valley?
Yes, and yes. Jerusalem is an area of valleys, where people entering the city would come through on these valley paths.
- Qibla is Shifted away from Jerusalem - as a test to distinguish the faithful.
Contradicts the Arabic of 2143
And as such We have made you a balanced community so that you will be witnesses over the people, and the messenger will be a witness over you. And not We made the qiblah/focal-point which thou were on it except that We make evident he who follows the messenger from he who will turn back on his heels. And indeed it was certainly a great (thing/test) except for those whom God guided; And not was God to let go waste your belief. Indeed, God is over the people Fully-Kind and Merciful.
i.e. the qiblah they were on was the difficult one/test. The shift is an easing of the situation, it will please the messenger etc.
Not so. You skipped 2142 which speaks of a change 'to come'. The people were behaving in a certain way (no stress or burden there), then there is a prediction that this way will change to test the people and that they will be made fun of, then there is a follow-up with the prophet that he is uncomfortable and he is given a more pleasing direction.
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peace Layth,
Jerusalem is not in Quran. AFAIK it is speculation what it refers to in Psalms (weeping or a place etc). I assume your view is Jerusalem is NEAR these valleys so it fits.
This is what UQ said
“musallaa” is of the form “mufa33al” which is the passive participle derived from Form II (fa33ala).
There are two meanings to “sallaa” 1. “to pray, or, to perform salaah”, and 2. “to give blessings.”
Now, neither of these two meanings can admit the form “musallaa” as a passive participle because the first is intransitive and the second doesn’t take a direct object.
However, both these meanings do admit the form “musallaa” as a “noun of time or place”, which would give them the meanings of 1. “the time or place of salaah”, and 2. “the time or place of giving/invoking blessings”.It is clear to me you have mistaken the qiblah change sequence (it's in the perfect tense). As mentioned in my article M.Asad also has ~your view
Before some options are discussed, it should be mentioned Muhammad Asad has a slightly different take on these verses, as he does not regard the prophet as being commanded to face Jerusalem, then later commanded otherwise (see his translation and notes on quranix.net). He does not believe in abrogation (see here). Unusually, he says the "great test" in 2143 was restoring the "prayer direction" from Jerusalem to the cuboid called Kaabah NOT from the cuboid to Jerusalem as is commonly interpreted. Traditional Islamic history tells us that the Arabs revered the cuboid and Muhammad and the believers faced it whilst in Mecca, thus one would think it would have been harder to face away from it, than return to it. Furthermore, his view would imply that the messenger was "pleased" for the believers to undergo a "great test" - which I consider unlikely. Lastly, the flow of the verses does not seem to fit his take on it. He seems to hold this understanding as a consequence of rejecting abrogation.
Not so. You skipped 2142 which speaks of a change 'to come'. The people were behaving in a certain way (no stress or burden there), then there is a prediction that this way will change to test the people and that they will be made fun of, then there is a follow-up with the prophet that he is uncomfortable and he is given a more pleasing direction.
Parts in red are not in the Arabic.
So your view is this new testing/difficult change is more pleasing to the messenger?
It's more pleasing to the messenger to shift away from what his revered forefathers Abraham/etc did to face a pagan shrine (according to Traditional Islamic history)?
He is uncomfortable doing what his forefathers apparently did (i.e. facing Jerusalem), and is more pleased to do what they never did?(despite being told repeatedly in Quran to follow Abraham's creed etc)?
When Quran gives us the reasons for the change (or what the change will result in) e.g. "so that not will be for the people against you debate" you think switching from what they/Jews? did to something else will result in less/no debate/argument?
When it says "so that I may complete my Favour upon you" it actually means temporarily then we're meant to switch back to Jerusalem? Complete V temporary.
When it says "so that you may be guided" it actually means temporarily guided then we're meant to switch back to Jerusalem?Also, you never answered my last point.
Sorry bro, but as it stands, I do not see how your view holds.
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Dear Wakas,
Becca is the location of the pilgrimage - no two people can debate that. What you decide Bacca is will determine what you see (is it another name for Mecca, is it a different place altogether, etc.).
Mohammed’s people were located in the same town of Lot. There can never be a dispute that Lot and Abraham were in 2 different places.
Mohammed and his people were “gentiles” (never receiving a Book), which takes them out of the realm of Abraham who received a scripture.
Your argument against Mussala is I assume to discredit that a Qibla was held before Mecca. In any case, it is a weak linguistic argument that cannot be substantiated (which is why I said it’s best to use the context as the word has no firm references).
Finally, does the argument that the Qibla switches back to the station of Abraham get negated by the verse that the system is complete? I would say absolutely not as the verse on the Musalla is already in the Quran which means the system is set (just like the verses which speak of Mohammed’s wives or not entering his house or raising our voices over his - all cease to function with his death).
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peace Layth,
Thanks for the reply.
I think my articles will help better understand my view and points to consider
http//mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html
http//mypercept.co.uk/articles/meaning-hajj-Quran.htmlMy discussion of "musalla" was simply to point out what the theoretical word form can tell us, i.e. whatever meaning we select should fit inside that scope, not outside of it. As it stands I do not consider your rendition viable according to the Arabic. As a side note we can use this tool to indirectly check what the word form is telling us.
I hear your arguments but my view is still the same. Until the issues I raised are satisfactorily answered I do not see how your view holds. Readers are free to make up their own minds.
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salam layth
if you do not mind, please share the verse or verses that make you believe that muhammed pbuh lived in the town where lot pbuh lived
i do not believe they lived in same town but rather lot pbuh lived in a town that was very close to where muhammed pbuh lived
i understand that muahmmed pbuh and his people used to pass by it and not necessarily live in it and that The God left the city of lot pbuh, which was in a well establoshed road, as a sign
yes, in verse 45 of surah 14 The God says “And you lived among the dwellings of those who wronged themselves, and it had become clear to you how We dealt with them. And We presented for you examples."
is The God speaking about muhammed pbuh and his people, or about humans in general living where previous wiped out generarions lived? and are we sure that verse is about the city of lot pbuh?
i have no knowledge, i am just trying to understand
peace
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Salam tutti_frutti,
if you do not mind, please share the verse or verses that make you believe that muhammed pbuh lived in the town where lot pbuh lived
i do not believe they lived in same town but rather lot pbuh lived in a town that was very close to where muhammed pbuh lived
i understand that muahmmed pbuh and his people used to pass by it and not necessarily live in it and that The God left the city of lot pbuh, which was in a well establoshed road, as a sign
You have answered the question, the Qur'an tells us that the prophet and his people we are told were able to "pass by the ruins of Lot" every morning and every evening. This is not a description of a town far away, but of a location that is accessed by people going about their daily routine...It is within where they live.
37133 And Lot was one of the messengers.
37134 When We saved him and all his family.
37135 Except an old woman who remained.
37136 Then, We destroyed the rest.
37137 And you pass by them in the morning;
37138 And in the night. Do you not comprehend?yes, in verse 45 of surah 14 The God says “And you lived among the dwellings of those who wronged themselves, and it had become clear to you how We dealt with them. And We presented for you examples."
is The God speaking about muhammed pbuh and his people, or about humans in general living where previous wiped out generarions lived? and are we sure that verse is about the city of lot pbuh?
I would say that it is speaking to the people of Mohammed, as 1437 leads up to the mention of the prophets in the area (the restricted House). Also, most people on Earth have never and will never live in a place where there are destroyed remains of the people with whom God was angry (I would think there could be 3-4 such places that were rehabilitated).
i have no knowledge, i am just trying to understand
So am I brother...To learn, we have to be brave enough to question and challenge, even if the questions sound wrong.
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salam layth
thank you for your reply
i thought you meant they lives in the exact same town
indeed i agree with you, i believe that they lived within generally same area and close to each other
thanx )
peace
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Peace Fadiva,
Please see below post from hafeez kazi about al-masjid al-haram, You may check the complete thread here
https//free-minds.org/forum/index.php?topic=7710.msg13732#msg13732
Peace Someone,
Thanks for the link, I will read it later inchaa Allah.
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Salam Fadiva,
The Book was still being revealed at this time in stages, so there is no way for any follower of the Prophet to have the same holistic view that we have today. Even the Prophet himself was at some point trying to second guess what the Quran would tell him (see 7516). The faith of the early believers needed to be far more intense than the later believers.
I am sure based on the logic and flow of the commands. Otherwise, we would all be stuck with the 'trial qibla' until the Day of Judgement (which makes no sense as it had served its purpose).
Peace Layth,
Wasn't it about those who had the other Book ( prior to al Quran) ? "Those who were given the Scripture" " Those to whom we gave the Scripture", the translators used the simple past. So if the translations are correct it is more likely about people who already had a Book from God ( previous to al Quran), isn't it ?
I'm not as sure as you. I need more knowledge and it isn't easy.
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Salam,
Actually the textual context of verse 2.143 and followings begins a bit earlier, at verse 2.139.
Here is a translation based on free-minds'one, except that I modified some small part that I disagree with the original- Ummah means community in the lifetime, i.e. generation and in verses 2.141 and 2.143, generation is a better fit
- Ummah wasatan in verse 2.143 does not mean a balanced community in my opinion. Wasat means at the center like an edge, so ummah wasatan means a leading edge generation, i.e. they carry a new message from God, and this explains why they can be witnessed over the people.
- Kasaba means "to do", "to perpetrate", and not "to earn", see verse 4.112
- I kept Qibla instead of "focal point" for the purpose of this explanation.
- I kept al-Masjid al-Haram instead of "restricted Temple", as I don't fairly like this translation.
2139 Say "Do you debate with us regarding God? He is our Lord and your Lord, and we have our works and you have your works, and to Him we are believers."
2140 "Or do you say that Abraham and Ishmael and Isaac and Jacob and the Patriarchs were Jewish or Nazarenes?" Say "Are you more knowledgeable or is God?" Who is more wicked than the one who conceals a testimony with him from God? God is not unaware of what you do.
2141 That is a generation that has passed; to them is what they have done, and to you is what you have done; and you will not be asked regarding what they did.
2142 The foolish from among the people will say "What has turned them away from the Qibla that they were on?" Say "To God is the east and the west, He guides whomsoever He wishes to a straight path."
2143 And as such, We have made you a leading edge generation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the Qibla that you came on except that We may know who is following the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people.
2144 We see the shifting of your face in the heaven; We will set for you a Qibla that will be pleasing to you "You shall set your face towards the Masjid al-Haram; and wherever you may be, you shall all set your faces towards it." Those who have been given the Book know it is the truth from their Lord. And God is not unaware of what you do.
2145 And if you come to those who have been given the Book with every sign they will not follow your Qibla, nor will you follow their Qibla, nor will some of them even follow each others Qibla. And if you were to follow their desires after the knowledge that has come to you, then you would be one of the wicked.
2146 Those to whom We have given the Book know it as they know their own children; and a group of them hides the truth while they know.
2147 The truth is from your Lord, so do not be one of those who doubt.
2148 And to each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things.
2149 And from wherever you go out, you shall set your face towards the Masjid al-Haram; it is the truth from your Lord; and God is not unaware of what you do.
2150 And from wherever you go out, you shall set your face towards the Masjid al-Haram. And wherever you may be, you shall all set your faces towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not be concerned by them, but be concerned by Me; so that I may complete My blessings upon you and that you may be guided.So this passage begins with the statement that the generation of Jacob has passed with all it has done, and the generation the messenger speaks to must try to move forward.
What is implied here of course is that the mores and customs that were prevalent at the time and generation of Jacob are not relevant anymore for this current generation of the 7th century.Then the passage goes on verse 2.142 with the complaint from the foolish people What has turned them away from the Qibla that they were on?
Let us put aside this sentence for the moment, I'll come back to it, and let us examine the answer to that rhetoric question "To God is the east and the west, He guides whomsoever He wishes to a straight path."We need to understand how the answer is related to the question, and understand the question as well.
In order to understand the answer, we need to understand what is implied by "east" (mashriq) and "west" (maghrib).
Since the passage addresses to people who want to stick to the customs of Jacob, i.e. Jewish-like people, we must understand how those could have understood the passage.
It means we have to understand the ancient Jewish thought and tradition in order to understand this correctly.And indeed, East means the place and time where the Sun rises, while West means the place and time where the Sun sets.
In the ancient Jewish thought, the Sun was metaphorically the new messianic era, so that East meant resurrection, coming of the Messiah, and West meant Exile, destruction, idolatry.
Also in the ancient Jewish thought, when the Messiah will come, he will alleviate the Law.So, "To God is the east and the west" means that time of destruction and time of resurrection belong to God, i.e. the decision to stick with the ancient Law or to move to a newer Law.
So somehow, the change of Qibla is related to a change of Law and customs from the time of Jacob.
In verse 10.87, we find
1087 And We inspired to Moses and his brother "You shall seek out homes for your people in Egypt; and leave your homes to be a Qibla, and uphold the Salat. And give good news to the believers."Does it mean here that the homes of Moses and Aaron are direction of prayer ?
Nobody coming from Jewish traditions as those to whom the messenger addressed would have understood that.Verse 2.145 makes it clear that the Qibla is something to follow, it is not itself a place.
It also makes it clear that the Qibla belongs to someone- qib'lataka the Qibla of the messenger
- qib'latahum the Qibla of the opponents to messenger
- Mā Ba
đuhum Bitābiin Qiblata Ba`đin the opponents are so divided that some don't follow the Qibla of others - following the Qibla of someone else after having received knowledge is following his desires and will make you among the wicked
The word "Qibla" comes from a verb qbl that means to be facing each other, such as to receive or accept something.
This actually fits rather well with the situation where students are facing their teacher.So Qibla simply means teaching of the Law.
But what about verse 2.144 We will set for you a Qibla that will be pleasing to you "You shall set your face towards the Masjid al-Haram; and wherever you may be, you shall all set your faces towards it." ?
In verse 2.149 and 2.150, we read And from wherever you go out, you shall set your face towards the Masjid al-Haram.
If we take the verb walla in the proper sense, then each time you go out of somewhere you must physically turn yourself towards the Masjid al-Haram which is simply ridiculous.
So the verb walla is to be taken in a figurative meaning in this context.
Turning one's face towards al-Masjid al-Haram simply means remembering the Divine Law, and that remembrance, by itself, is already a Qibla."from wherever you go out" the verbe kharaja indeed means to go out, but in that context, could be well understood as "to dissent".
"from wherever you go out" or "wherever you may be" this is to be understood as whatever group you dissent from or you are in. Any case, keep remembrance of the Divine Law symbolized by the Masjid al-Haram, so that people have no argument against you.
