بَيِّنَٰتٌ

2:126.

14:36; 28:58; 29:68.

22:28.

Commentary:

After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.

The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.

The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.

The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.

Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.

The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.

The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".

The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.

Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.

Commentary:

While the preceding verse referred to external evidence in support of the Quran being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Quran gush forth fountains of divine light. The fact that the Quran brought about a most wholesome transformation in the lives of a whole people who had sunk deep in the quagmire of moral turpitude and spiritual decadence and gave light to them who were helplessly groping in utter darkness, indeed constitutes a very strong internal evidence that it has proceeded from the Source of all light. The divine light of which the Quran is the repository irrefutably shows that it has been revealed by God and that it was beyond the power of man to produce it.