قِبْلَةَ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "قِبْلَةَ".
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.