Ruku 18 ع
Section 18 of 556 • 6 Verses
۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:116.
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
See 2:116.
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
See 2:116.
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
c
2:116.
1
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
a
See 2:116.
149
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
a
See 2:116.
159
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ
3:111.
22:79.
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
3:111.
22:79.
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
3:111.
22:79.
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
d
3:111.
e
22:79.
88
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
89
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
90
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
91
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
a
3:111.
b
22:79.
150
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
b
3:111.
c
22:79.
160
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
161
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
162
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
163
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِى ٱلسَّمَآءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَىٰهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ ۗ وَإِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعْمَلُونَ
2:150, 151.
在麦加, 穆圣在安拉的指令下, 在祈祷中把脸转向耶路撒冷的圣寺, 可是心中最大的愿望是把天房作为他的朝向, 而他也直觉到他的愿望终将得到满足, 他通常选择他能既面向耶路撒冷的圣寺又面向天房的地方作礼拜。可是, 当他移居麦地那时, 由于这座城的位置, 他只能面向耶路撒冷的圣寺。由於朝向的更改, 他内心的愿望自然加剧了, 虽然出于对安拉指令的敬服, 他没有实际作要求更改的祈祷, 然而他却焦急渴求地向天仰视, 以期得到那样的指令。
نُوَلِّيَنَّكَ (Nuwalliyannaka) 也含意为 “我将使你为主人和监护人。” 这一句包含了双重预言, 即, 天房终将成为各民族的朝向, 它的所有权也将交给穆圣。
这话表示, 虽然在一般情况下穆斯林在祷告时应该把脸转向天房, 但方向是次要的。更改的意图是促使并维持穆斯林兄弟般的团结和统一。
قِبْلَۃً کا لفظی ترجمہ تو ’’ایسے قبلہ‘‘ ہے لیکن چونکہ اس سے قبلہ ٔمعروفہ کی طرف اشارہ نہیں ہوتا اس لئے ہم نے ترجمہ میں ’’اس قبلہ‘‘ لکھا ہے۔
2:150, 151.
While at Mecca, the Holy Prophet under Divine command turned his face in Prayers towards the Temple at Jerusalem. But, as in his heart of hearts, he desired the Ka‘bah to be his Qiblah and he also had a sort of intuition that eventually his wish will be satisfied, he generally chose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Ka‘bah before him. When, however, he emigrated to Medina, in view of the position of the town, he could only face towards the Temple at Jerusalem. With the change of the Qiblah his inner desire naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for a command to that effect.
Nuwalliyannaka also means, "We will make thee master and guardian." The expression embodied a double prophecy, viz. that eventually the Ka‘bah will become the Qiblah of all peoples and that its possession will also pass over to the Holy Prophet.
The words signify that though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their Prayers, yet direction is of secondary importance. The change was intended to bring about and maintain unity and uniformity in the Muslim brotherhood.
See Gen. 21: 21; John 4: 21. Isa. 45: 13, 14, & Deut. 32: 2.
2:150, 151.
Important Words:
قد (verily) means, already; sometimes; often; verily, etc. (Lane).
تقلب (turning) is derived from قلب. They say قلب الشیء i.e. (1) he made the thing change direction; (2) he turned it about so that its face and back changed directions; (3) he turned it upside down; (4) he turned it inside out; (5) he changed its condition. The word قلب (qallaba) gives almost the same meaning but with greater intensification. تقلب الشیء means, the thing turned over and over, doing so much and repeatedly (Aqrab). The expression تقلب وجھك would therefore mean, turning thy face with eagerness and anxiety to receive an order.
فلنولینك (We will make thee turn) is derived from ولی (walla) which again is derived from ولی (waliya). The expression ولاهgives two distinct meanings: (1) he made him ruler or master or guardian of it; (2) he made it change direction or he made it turn towards a thing or away from it as the case may be (Aqrab).
الحرام (Sacred) is derived from حرم which means, it was or became forbidden, prohibited or unlawful whether from sanctity or owing to its being injurious. حرمه الشیء means, he denied or refused him the thing. Thus
حرام means: (1) forbidden and unlawful; (2) sacred and inviolable (Aqrab). المسجدالحرام signifies, the Sacred Mosque at Mecca, i.e. the Ka‘bah.
Commentary:
While at Mecca, the Holy Prophet had orders to turn his face in Prayers towards the sacred Temple at Jerusalem. The Prophet, of course, obeyed the divine behest; but, as in his heart of hearts he desired the Ka‘bah to be his Qiblah and had a sort of intuition that eventually he would be ordered to turn his face towards it, he generally tried to choose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Sacred Mosque of Mecca before him. When, however, the Holy Prophet migrated to Medina, it became impossible for him to turn his face to both the places at one and the same time, and in compliance with divine command he was forced to turn his face to the Temple at Jerusalem alone. With this change the inner desire of the Holy Prophet naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for an order to that effect. The clause, verily We see thee turning thy face often to heaven, is therefore highly eulogistic of the Prophet, inasmuch as it indicates (1) that the Holy Prophet had such great insight into spiritual matters that in spite of the interim command from God he knew that sooner or later the order for turning the face towards the Ka‘bah would come; (2) that despite his great desire that the Ka‘bah should be appointed as Qiblah, the Holy Prophet had such extraordinary respect for his Lord’s command that he refrained from even praying to that effect; (3) that God the Almighty had such great love for His Messenger that He most graciously refers to his turning his face towards heaven and expedites the command about the change of Qiblah, lovingly adding, We will make thee turn to the Qiblah which thou likest; and (4) that God had such great regard for the wish of the Prophet that He not only ordered him to turn his face towards the Qiblah of his liking but at the same time hinted that He would soon make him master and guardian of it; for, as explained under Important Words, the expression نولینك also means, "We will make thee master or guardian". Truly did ‘A’ishah say to her illustrious husband, "I see that God hastens to fulfil your wishes" (Bukhari, ch. on Tafsir).
After the above introduction follows the commandment about the change of Qiblah in the words, So turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it. This commandment was given after the Holy Prophet had migrated to Medina and had stayed there for about sixteen months. The words "Sacred Mosque" do not merely stand for the Ka‘bah but also provide an argument in favour of the change ordered. The Mosque was sacred and full of blessings and would prove a sanctuary for the faithful. The words, wherever you be, turn your faces towards it, have been added with a threefold purpose: (1) to make it clear that the order was not meant for the people of Medinaonly but for all Muslims wherever they might be; (2) to point to the fact that one of the reasons underlying the order relating to the Qiblah was to bring about unity and uniformity among all Muslims, wherever they might be; and (3) to hint that the commandment did not apply to the Holy Prophet only but extended to all Muslims, for whereas, in the preceding clause the Quran says, turn thy face, in the clause under comment it says, turn your faces.
The words, They to whom the Book has been given know that this is the truth from their Lord, mean that Jews and Christians were convinced on the basis of prophecies found in their Scriptures having special reference to the Ka‘bah and the Holy Prophet (Isa. 45:13, 14; John 4:21; Deut. 33:2; Gen. 21:21), that the commandment about the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah at Mecca was truly from God. Mecca lies in what is known as the Desert of Faran or Paran mentioned in some of the above-mentioned verses of the Bible, and therefore the Jews knew that the prophecies contained in them applied to the Ka‘bah and the Holy Prophet.
It may be noted here that, though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their prayers, yet as direction is of secondary importance, Islam ordains that, if in special circumstances, it becomes difficult for a man to turn his face to the Ka‘bah or to keep it so turned, he can say his Prayers in any direction that may be convenient. For instance, when a man does not know in which direction the Ka‘bah lies, while travelling at night in a Railway train or on the back of an animal, etc., he can pray facing any direction. Similarly, a sick man lying in bed may pray in a lying posture facing any direction that he may find convenient.
a
2:150, 151.
92
在麦加, 穆圣在安拉的指令下, 在祈祷中把脸转向耶路撒冷的圣寺, 可是心中最大的愿望是把天房作为他的朝向, 而他也直觉到他的愿望终将得到满足, 他通常选择他能既面向耶路撒冷的圣寺又面向天房的地方作礼拜。可是, 当他移居麦地那时, 由于这座城的位置, 他只能面向耶路撒冷的圣寺。由於朝向的更改, 他内心的愿望自然加剧了, 虽然出于对安拉指令的敬服, 他没有实际作要求更改的祈祷, 然而他却焦急渴求地向天仰视, 以期得到那样的指令。
93
نُوَلِّيَنَّكَ (Nuwalliyannaka) 也含意为 “我将使你为主人和监护人。” 这一句包含了双重预言, 即, 天房终将成为各民族的朝向, 它的所有权也将交给穆圣。
94
这话表示, 虽然在一般情况下穆斯林在祷告时应该把脸转向天房, 但方向是次要的。更改的意图是促使并维持穆斯林兄弟般的团结和统一。
2
قِبْلَۃً کا لفظی ترجمہ تو ’’ایسے قبلہ‘‘ ہے لیکن چونکہ اس سے قبلہ ٔمعروفہ کی طرف اشارہ نہیں ہوتا اس لئے ہم نے ترجمہ میں ’’اس قبلہ‘‘ لکھا ہے۔
a
2:150, 151.
151
Important Words:
قد (verily) means, already; sometimes; often; verily, etc. (Lane).
تقلب (turning) is derived from قلب. They say قلب الشیء i.e. (1) he made the thing change direction; (2) he turned it about so that its face and back changed directions; (3) he turned it upside down; (4) he turned it inside out; (5) he changed its condition. The word قلب (qallaba) gives almost the same meaning but with greater intensification. تقلب الشیء means, the thing turned over and over, doing so much and repeatedly (Aqrab). The expression تقلب وجھك would therefore mean, turning thy face with eagerness and anxiety to receive an order.
فلنولینك (We will make thee turn) is derived from ولی (walla) which again is derived from ولی (waliya). The expression ولاهgives two distinct meanings: (1) he made him ruler or master or guardian of it; (2) he made it change direction or he made it turn towards a thing or away from it as the case may be (Aqrab).
الحرام (Sacred) is derived from حرم which means, it was or became forbidden, prohibited or unlawful whether from sanctity or owing to its being injurious. حرمه الشیء means, he denied or refused him the thing. Thus
حرام means: (1) forbidden and unlawful; (2) sacred and inviolable (Aqrab). المسجدالحرام signifies, the Sacred Mosque at Mecca, i.e. the Ka‘bah.
Commentary:
While at Mecca, the Holy Prophet had orders to turn his face in Prayers towards the sacred Temple at Jerusalem. The Prophet, of course, obeyed the divine behest; but, as in his heart of hearts he desired the Ka‘bah to be his Qiblah and had a sort of intuition that eventually he would be ordered to turn his face towards it, he generally tried to choose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Sacred Mosque of Mecca before him. When, however, the Holy Prophet migrated to Medina, it became impossible for him to turn his face to both the places at one and the same time, and in compliance with divine command he was forced to turn his face to the Temple at Jerusalem alone. With this change the inner desire of the Holy Prophet naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for an order to that effect. The clause, verily We see thee turning thy face often to heaven, is therefore highly eulogistic of the Prophet, inasmuch as it indicates (1) that the Holy Prophet had such great insight into spiritual matters that in spite of the interim command from God he knew that sooner or later the order for turning the face towards the Ka‘bah would come; (2) that despite his great desire that the Ka‘bah should be appointed as Qiblah, the Holy Prophet had such extraordinary respect for his Lord’s command that he refrained from even praying to that effect; (3) that God the Almighty had such great love for His Messenger that He most graciously refers to his turning his face towards heaven and expedites the command about the change of Qiblah, lovingly adding, We will make thee turn to the Qiblah which thou likest; and (4) that God had such great regard for the wish of the Prophet that He not only ordered him to turn his face towards the Qiblah of his liking but at the same time hinted that He would soon make him master and guardian of it; for, as explained under Important Words, the expression نولینك also means, "We will make thee master or guardian". Truly did ‘A’ishah say to her illustrious husband, "I see that God hastens to fulfil your wishes" (Bukhari, ch. on Tafsir).
After the above introduction follows the commandment about the change of Qiblah in the words, So turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it. This commandment was given after the Holy Prophet had migrated to Medina and had stayed there for about sixteen months. The words "Sacred Mosque" do not merely stand for the Ka‘bah but also provide an argument in favour of the change ordered. The Mosque was sacred and full of blessings and would prove a sanctuary for the faithful. The words, wherever you be, turn your faces towards it, have been added with a threefold purpose: (1) to make it clear that the order was not meant for the people of Medinaonly but for all Muslims wherever they might be; (2) to point to the fact that one of the reasons underlying the order relating to the Qiblah was to bring about unity and uniformity among all Muslims, wherever they might be; and (3) to hint that the commandment did not apply to the Holy Prophet only but extended to all Muslims, for whereas, in the preceding clause the Quran says, turn thy face, in the clause under comment it says, turn your faces.
The words, They to whom the Book has been given know that this is the truth from their Lord, mean that Jews and Christians were convinced on the basis of prophecies found in their Scriptures having special reference to the Ka‘bah and the Holy Prophet (Isa. 45:13, 14; John 4:21; Deut. 33:2; Gen. 21:21), that the commandment about the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah at Mecca was truly from God. Mecca lies in what is known as the Desert of Faran or Paran mentioned in some of the above-mentioned verses of the Bible, and therefore the Jews knew that the prophecies contained in them applied to the Ka‘bah and the Holy Prophet.
It may be noted here that, though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their prayers, yet as direction is of secondary importance, Islam ordains that, if in special circumstances, it becomes difficult for a man to turn his face to the Ka‘bah or to keep it so turned, he can say his Prayers in any direction that may be convenient. For instance, when a man does not know in which direction the Ka‘bah lies, while travelling at night in a Railway train or on the back of an animal, etc., he can pray facing any direction. Similarly, a sick man lying in bed may pray in a lying posture facing any direction that he may find convenient.
a
2:150, 151.
164
While at Mecca, the Holy Prophet under Divine command turned his face in Prayers towards the Temple at Jerusalem. But, as in his heart of hearts, he desired the Ka‘bah to be his Qiblah and he also had a sort of intuition that eventually his wish will be satisfied, he generally chose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Ka‘bah before him. When, however, he emigrated to Medina, in view of the position of the town, he could only face towards the Temple at Jerusalem. With the change of the Qiblah his inner desire naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for a command to that effect.
165
Nuwalliyannaka also means, "We will make thee master and guardian." The expression embodied a double prophecy, viz. that eventually the Ka‘bah will become the Qiblah of all peoples and that its possession will also pass over to the Holy Prophet.
166
The words signify that though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their Prayers, yet direction is of secondary importance. The change was intended to bring about and maintain unity and uniformity in the Muslim brotherhood.
167
See Gen. 21: 21; John 4: 21. Isa. 45: 13, 14, & Deut. 32: 2.
وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُوا۟ قِبْلَتَكَ ۚ وَمَآ أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم مِّنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ ۙ إِنَّكَ إِذًا لَّمِنَ ٱلظَّٰلِمِينَ
عیسائی لوگ مشرق کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ چنانچہ نجران کے عیسائی جب رسول کریم صلی اللہ علیہ وسلم کے پاس مذہبی گفتگو کرنے کے لئے آئے تو انہوں نے مشرق کی طرف ہی منہ کرکے نماز پڑھی تھی۔ عام طور پر اس کی وجہ وہ یہ بتاتے ہیں کہ مسیحؑ کی خبر دینے والا ستارہ مشرق کی طرف سے طلوع ہوا تھا۔
یہودیوں میں سامری قبیلہ کے لوگ جیسا کہ نئے عہدنامہ کی کتاب یوحنا باب ۴ آیت ۲۰ سے معلوم ہوتا ہے۔ یروشلم کے ایک پہاڑ کی طرف منہ کرکے عبادت کیا کرتے تھے اور باقی یہودی بیت المقدس کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ پس ان سب میں اختلاف قبلہ تھا۔ اسی کی طرف اس آیت میں اشارہ کیا گیا ہے
109:3, 7.
6:57; 13:38.
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (Kings 8: 22-30; Dan. 6: 10; Ps. 5: 7 & Jonah, 2: 4), while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (Commentary on the New Testament by W. Walsham How, D.D.). The early Christians, followed the Qiblah of the Jews (Enc. Brit., 14th edition, v. 676 & Jew. Enc. vi. 53). The Christians of Najran worshipped in the Holy Prophet’s Mosque at Medina, with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims.
109:3, 7.
6:57; 13:38.
Commentary:
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.
The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.
The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.
a
109:3, 7.
b
6:57; 13:38.
1
عیسائی لوگ مشرق کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ چنانچہ نجران کے عیسائی جب رسول کریم صلی اللہ علیہ وسلم کے پاس مذہبی گفتگو کرنے کے لئے آئے تو انہوں نے مشرق کی طرف ہی منہ کرکے نماز پڑھی تھی۔ عام طور پر اس کی وجہ وہ یہ بتاتے ہیں کہ مسیحؑ کی خبر دینے والا ستارہ مشرق کی طرف سے طلوع ہوا تھا۔
یہودیوں میں سامری قبیلہ کے لوگ جیسا کہ نئے عہدنامہ کی کتاب یوحنا باب ۴ آیت ۲۰ سے معلوم ہوتا ہے۔ یروشلم کے ایک پہاڑ کی طرف منہ کرکے عبادت کیا کرتے تھے اور باقی یہودی بیت المقدس کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ پس ان سب میں اختلاف قبلہ تھا۔ اسی کی طرف اس آیت میں اشارہ کیا گیا ہے
a
109:3, 7.
b
6:57; 13:38.
152
Commentary:
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.
The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.
The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.
a
109:3, 7.
b
6:57; 13:38.
168
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (Kings 8: 22-30; Dan. 6: 10; Ps. 5: 7 & Jonah, 2: 4), while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (Commentary on the New Testament by W. Walsham How, D.D.). The early Christians, followed the Qiblah of the Jews (Enc. Brit., 14th edition, v. 676 & Jew. Enc. vi. 53). The Christians of Najran worshipped in the Holy Prophet’s Mosque at Medina, with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims.
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
ٱلْحَقُّ مِن رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ
3:61; 6:115; 10:95.
3:61; 6:115; 10:95.
3:61; 6:115; 10:95.
Important Words:
الحق (truth) means: (1) a truth; (2) a thing foreordained by God; (3) an established fact (4) a right; (5) certainty and conviction (Aqrab).
الممترین (those in doubt) is the plural of الممتر which is derived from امتری which again is derived from مری. They say مری حقهi.e. he contested or refused his right. امتری means: (1) he doubted; (2) he contested or raised objections. Thus ممترین means: (1) those who doubt; (2) those who contest and raise objections (Mufradat & Aqrab).
Commentary:
This verse refers to the great future of Islam. The revelation sent down to the Holy Prophet had come to stay and all obstacles that stood in its way were doomed to disappear. This is ordained by God, the Controller of man’s destiny, and is as good as an established fact. Therefore, O reader, do not waste your energies in doubting or disputing a thing that must prevail.
d
3:61; 6:115; 10:95.
a
3:61; 6:115; 10:95.
154
Important Words:
الحق (truth) means: (1) a truth; (2) a thing foreordained by God; (3) an established fact (4) a right; (5) certainty and conviction (Aqrab).
الممترین (those in doubt) is the plural of الممتر which is derived from امتری which again is derived from مری. They say مری حقهi.e. he contested or refused his right. امتری means: (1) he doubted; (2) he contested or raised objections. Thus ممترین means: (1) those who doubt; (2) those who contest and raise objections (Mufradat & Aqrab).
Commentary:
This verse refers to the great future of Islam. The revelation sent down to the Holy Prophet had come to stay and all obstacles that stood in its way were doomed to disappear. This is ordained by God, the Controller of man’s destiny, and is as good as an established fact. Therefore, O reader, do not waste your energies in doubting or disputing a thing that must prevail.
a
3:61; 6:115; 10:95.