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Ayah
Word by Word
وَلَئِنۡ
And even if
أَتَيۡتَ
you come
ٱلَّذِينَ
(to) those who
أُوتُواْ
were given
ٱلۡكِتَٰبَ
the Book
بِكُلِّ
with all
ءَايَةٖ
(the) signs
مَّا
not
تَبِعُواْ
they would follow
قِبۡلَتَكَۚ
your direction of prayer
وَمَآ
and not
أَنتَ
(will) you (be)
بِتَابِعٖ
a follower
قِبۡلَتَهُمۡۚ
(of) their direction of prayer
وَمَا
And not
بَعۡضُهُم
some of them
بِتَابِعٖ
(are) followers
قِبۡلَةَ
(of the) direction of prayer
بَعۡضٖۚ
(of each) other
وَلَئِنِ
And if
ٱتَّبَعۡتَ
you followed
أَهۡوَآءَهُم
their desires
مِّنۢ
from
بَعۡدِ
after
مَا
[what]
جَآءَكَ
came to you
مِنَ
of
ٱلۡعِلۡمِ
the knowledge
إِنَّكَ
indeed, you
إِذٗا
(would) then
لَّمِنَ
(be) surely among
ٱلظَّـٰلِمِينَ
the wrongdoers
وَلَئِنۡ
And even if
أَتَيۡتَ
you come
ٱلَّذِينَ
(to) those who
أُوتُواْ
were given
ٱلۡكِتَٰبَ
the Book
بِكُلِّ
with all
ءَايَةٖ
(the) signs
مَّا
not
تَبِعُواْ
they would follow
قِبۡلَتَكَۚ
your direction of prayer
وَمَآ
and not
أَنتَ
(will) you (be)
بِتَابِعٖ
a follower
قِبۡلَتَهُمۡۚ
(of) their direction of prayer
وَمَا
And not
بَعۡضُهُم
some of them
بِتَابِعٖ
(are) followers
قِبۡلَةَ
(of the) direction of prayer
بَعۡضٖۚ
(of each) other
وَلَئِنِ
And if
ٱتَّبَعۡتَ
you followed
أَهۡوَآءَهُم
their desires
مِّنۢ
from
بَعۡدِ
after
مَا
[what]
جَآءَكَ
came to you
مِنَ
of
ٱلۡعِلۡمِ
the knowledge
إِنَّكَ
indeed, you
إِذٗا
(would) then
لَّمِنَ
(be) surely among
ٱلظَّـٰلِمِينَ
the wrongdoers
Translation
Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong.
Tafsir
Yet if (wa-la-in: the laam is for oaths) you should bring to those who have been given the Scripture every sign, about your truthfulness in the matter of the direction of prayer, they will not follow your direction, out of obduracy, and you are not a follower of their direction (this is a categorical negation of his [the Prophet's] desire that they become Muslims and of their desire that he return to their direction of prayer; neither are they, the Jews and the Christians, followers of one another's direction. If you were to follow their whims, the ones to which they summon you, after the knowledge, the revelation, that has come to you, then you, if, hypothetically, you were to follow them, will surely be among the evildoers.
"Changing the Qiblah ـ Direction of the Prayer
Allah says;
سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ مَا وَلاَّهُمۡ عَن قِبۡلَتِهِمُ الَّتِي كَانُواۡ عَلَيۡهَا قُل لِّلّهِ الۡمَشۡرِقُ وَالۡمَغۡرِبُ يَهۡدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسۡتَقِيمٍ
The fools (idolators, hypocrites, and Jews) among the people will say:""What has turned them (Muslims) from their Qiblah (prayer direction (towards Jerusalem)) to which they used to face in prayer."" Say (O Muhammad):""To Allah belong both, east and the west. He guides whom He wills to the straight way.""
Imam Al-Bukhari reported that Al-Bara bin Azib narrated:
""Allah's Messenger offered his prayers facing Bayt Al-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah).
The first prayer which he offered (facing the Ka`bah) was the Asr (Afternoon) prayer in the company of some people.
Then one of those who had offered that prayer with him, went out and passed by some people in a mosque who were in the bowing position (in Ruku) during their prayers (facing Jerusalem). He addressed them saying, `By Allah, I bear witness that I have offered prayer with the Prophet facing Makkah (Ka`bah).'
Hearing that, those people immediately changed their direction towards the House (Ka`bah) while still as they were (i.e., in the same bowing position). Some Muslims who offered prayer towards the previous Qiblah (Jerusalem) before it was changed towards the House (the Ka`bah in Makkah) had died or had been martyred, and we did not know what to say about them (regarding their prayers towards Jerusalem). Allah then revealed:
وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمۡ إِنَّ اللّهَ بِالنَّاسِ لَرَوُوفٌ رَّحِيمٌ
(And Allah would never make your faith (prayers) to be lost (i.e., the prayers of those Muslims were valid)), (2:143).""
Al-Bukhari collected this narration, while Muslim collected it using another chain of narrators.
Muhammad bin Ishaq reported that Al-Bara narrated:
Allah's Messenger used to offer prayers towards Bayt Al-Maqdis (in Jerusalem), but would keep looking at the sky awaiting Allah's command (to change the Qiblah). Then Allah revealed:
قَدۡ نَرَى تَقَلُّبَ وَجۡهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبۡلَةً تَرۡضَاهَا فَوَلِّ وَجۡهَكَ شَطۡرَ الۡمَسۡجِدِ الۡحَرَامِ
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). (2:144)
A man from among the Muslims then said, ""We wish we could know about those among us who died before the Qiblah was changed (i.e., towards Makkah) and also about our own prayers, that we had performed towards Bayt Al-Maqdis.""
Allah then revealed:
وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمۡ
(And Allah would never make your faith (prayers) to be lost), (2:143).
The fools among the people, meaning the People of the Scripture (Jews and Christians), said, ""What made them change the former Qiblah that they used to face"" Allah then revealed:
سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ
(The fools (idolators, hypocrites, and Jews) among the people will say...) until the end of the Ayah.
Ali bin Abu Talhah related that Ibn Abbas said:
When Allah's Messenger migrated to Al-Madinah, Allah commanded him to face Bayt Al-Maqdis (Jerusalem). The Jews were delighted then. Allah's Messenger faced Jerusalem for over ten months. However, he liked (to offer prayer in the direction of) Prophet Ibrahim's Qiblah (the Ka`bah in Makkah) and used to supplicate to Allah and kept looking up to the sky (awaiting Allah's command in this regard). Allah then revealed:
فَوَلُّواۡ وُجُوِهَكُمۡ شَطۡرَهُ
(turn your faces (in prayer) in that direction), (2:144) meaning, its direction.
The Jews did not like this change and said, ""What made them change the Qiblah that they used to face (meaning Jerusalem)""
Allah revealed:
قُل لِّلّهِ الۡمَشۡرِقُ وَالۡمَغۡرِبُ يَهۡدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسۡتَقِيمٍ
(Say (O Muhammad):""To Allah belong both, east and the west. He guides whom He wills to the straight way"").
There are several other Hadiths on this subject.
In summary, Allah's Messenger was commanded to face Bayt Al-Maqdis(during the prayer) and he used to offer prayer towards it in Makkah between the two corners (of Ka`bah), so that the Ka`bah would be between him and Bayt Al-Maqdis. When the Prophet migrated to Al-Madinah, this practice was no longer possible; then Allah commanded him to offer prayer towards Bayt Al-Maqdis, as Ibn Abbas and the majority of the scholars have stated.
Al-Bukhari reported in his Sahih that;
the news (of the change of Qiblah) was conveyed to some of the Ansar while they were performing the Asr (Afternoon) prayer towards Bayt Al-Maqdis, upon hearing that, they immediately changed their direction and faced the Ka`bah.
It is reported in the Sahihayn (Al-Bukhari Muslim) that Ibn Umar narrated:
While the people were in Quba (Mosque) performing the Fajr (Dawn) prayer, a man came and said, ""A (part of the) Qur'an was revealed tonight to Allah's Messenger and he was commanded to face the Ka`bah. Therefore, face the Ka`bah. They were facing Ash-Sham, so they turned towards the Ka`bah.
These Hadiths prove that;
the Nasikh (a Text that abrogates a previous Text) only applies after one acquires knowledge of it, even if the Nasikh had already been revealed and announced. This is why the Companions mentioned above were not commanded to repeat the previous Asr, Maghrib and Isha prayers (although they had prayed them towards Jerusalem after Allah had changed the Qiblah). Allah knows best.
When the change of Qiblah (to Ka`bah in Makkah) occurred, those inflicted with hypocrisy and mistrust, and the disbelieving Jews, both were led astray from the right guidance and fell into confusion. They said:
مَا وَلاَّهُمۡ عَن قِبۡلَتِهِمُ الَّتِي كَانُواۡ عَلَيۡهَا
(What has turned them (Muslims) from their Qiblah to which they used to face in prayer).
They asked, ""What is the matter with these people (Muslims) who one time face this direction (Jerusalem), and then face that direction (Makkah)""
Allah answered their questions when He stated:
قُل لِّلّهِ الۡمَشۡرِقُ وَالۡمَغۡرِبُ
(Say (O Muhammad):""To Allah belong both, east and the west), meaning, the command, the decision and the authority are for Allah Alone. Hence:
فَأَيۡنَمَا تُوَلُّواۡ فَثَمَّ وَجۡهُ اللَّهِ
so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne). (2:115)
and:
لَّيۡسَ الۡبِرَّ أَن تُوَلُّواۡ وُجُوهَكُمۡ قِبَلَ الۡمَشۡرِقِ وَالۡمَغۡرِبِ وَلَـكِنَّ الۡبِرَّ مَنۡ ءَامَنَ بِاللَّهِ
It is not Al-Birr (piety, righteousness) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is the one who believes in Allah. (2:177)
This statement means, the best act is to adhere to Allah's commands. Hence, wherever He commands us to face, we should face.
Also, since obedience requires implementing Allah's commands, if He commands us every day to face different places, we are His servants and under His disposal, and we face whatever He orders us to face. Certainly, Allah's care and kindness towards His servant and Messenger, Muhammad, and certainly, his Ummah (Muslim nation) is profoundly great. Allah has guided them to the Qiblah of (Prophet) Ibrahim -- Allah's Khalil (intimate friend). He has commanded them to face the Ka`bah, the most honorable house (of worship) on the face of the earth, which was built by Ibrahim Al-Khalil in the Name of Allah, the One without a partner. This is why Allah said afterwards:
قُل لِّلّهِ الۡمَشۡرِقُ وَالۡمَغۡرِبُ يَهۡدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسۡتَقِيمٍ
Say (O Muhammad ):""To Allah belong both, east and the west. He guides whom He wills to the straight way.""
Imam Ahmad reported that Aishah (the Prophet's wife) said that Allah's Messenger said about the People of the Scripture (Jews and Christians):
إنَّهُم لا يَحۡسِدونَنَا عَلَى شَيۡء كَمَا يَحۡسِدونَنا عَلَى يَوۡمِ الۡجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُوا عَنۡهَا وَعَلَى الۡقِبۡلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنۡهَا وَعَلَى قَوۡلِنَا خَلۡفَ الاِمَامِ امِين
They do not envy us for a matter more than they envy us for Jumuah (Friday) to which Allah has guided us and from which they were led astray; for the (true) Qiblah to which Allah has directed us and from which they were led astray; and for our saying `Amin' behind the Imam (leader of the prayer).
The Virtues of Muhammad's Nation
Allah said
وَكَذَلِكَ جَعَلۡنَاكُمۡ أُمَّةً وَسَطًا لِّتَكُونُواۡ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيۡكُمۡ شَهِيدًا
Thus We have made you (true Muslims), a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you.
Allah stated that He has changed our Qiblah to the Qiblah of Ibrahim and chose it for us so that He makes us the best nation ever. Hence, we will be the witnesses over the nations on the Day of Resurrection, for all of them will then agree concerning our virtue.
The word Wasat in the Ayah means;
the best and the most honored.
Therefore, saying that (the Prophet's tribe) Quraysh is in the Wasat regarding Arab tribes and their areas, means the best.
Similarly, saying that Allah's Messenger was in the Wasat of his people, means he was from the best sub tribe.
Also, Asr, the prayer that is described as `Wusta' (a variation of the word Wasat), means the best prayer, as the authentic collections of Hadith reported.
Since Allah made this Ummah (Muslim nation) the Wasat, He has endowed her with the most complete legislation, the best Manhaj (way, method, etc.,) and the clearest Madhhab (methodology, mannerism, etc).
Allah said:
هُوَ اجۡتَبَـكُمۡ وَمَا جَعَلَ عَلَيۡكمۡ فِى الدِّينِ مِنۡ حَرَجٍ مِّلَّةَ أَبِيكُمۡ إِبۡرَهِيمَ هُوَ سَمَّـكُمُ الۡمُسۡلِمِينَ مِن قَبۡلُ وَفِى هَـذَا لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيۡكُمۡ وَتَكُونُواۡ شُهَدَاءَ عَلَى النَّاسِ
He has chosen you (to convey His Message of Islamic Monotheism to mankind), and has not laid upon you in religion any hardship:it is the religion of your father Ibrahim. It is He (Allah) Who has named you Muslims both before and in this (the Qur'an), that the Messenger (Muhammad) may be a witness over you and you be witnesses over mankind! (22:78)
Moreover, Imam Ahmad reported that Abu Sa`id narrated:
Allah's Messenger said:
يُدۡعَى نُوحٌ يَوۡمَ الۡقِيَامة فَيُقَالُ لَهُ هَلۡ بَلَّغۡتَ
Nuh will be called on the Day of Resurrection and will be asked, `Have you conveyed (the Message)?'
فَيَقُولُ نَعَمۡ
He will say, `Yes.'
فَيُدۡعَى قَوۡمُهُ فَيُقَالُ لَهُمۡ هَلۡ بَلَّغَكُمۡ
His people will be summoned and asked, `Has Nuh conveyed (the Message) to you?'
فَيَقُولُونَ مَا أتَانَا مِنۡ نَذِيرٍ وَمَا أتَانَا مِنۡ أَحَدٍ
They will say, `No warner came to us and no one (Prophet) was sent to us.'
فَيُقَالُ لِنُوح مَنۡ يَشۡهَدُ لَكَ
Nuh will be asked, `Who testifies for you?'
فَيَقُولُ مُحَمَّدٌ وَأُمَّتُهُ قال فَذلِكَ قَوۡلُهُ
He will say, `Muhammad and his Ummah.'
This is why Allah said:
وَكَذَلِكَ جَعَلۡنَاكُمۡ أُمَّةً وَسَطًا
(Thus We have made you a Wasat nation).
قَالَ
The Prophet said;
والۡوَسَطُ الۡعَدۡلُ فَتُدۡعَون فَتَشۡهَدُونَ لَهُ بِالۡبَلَغِ ثُمَّ أَشۡهَدُ عَلَيۡكُم
The Wasat means the Adl (just). You will be summoned to testify that Nuh has conveyed (his Message), and I will attest to your testimony.
It was also recorded by Al-Bukhari, At-Tirmidhi, An-Nasa'i and Ibn Majah.
Imam Ahmad also reported that Abu Sa`id Khudri narrated:
Allah's Messenger said:
يَجِيءُ النَّبِيُّ يَوۡمَ الۡقِيَامَةِ وَمَعَهُ الرَّجُلَنِ وَأَكۡثَرُ مِنۡ ذلِكَ فيُدۡعَى قَوۡمُهُ فَيُقَالُ هَلۡ بَلَّغَكُمۡ هَذَا
The Prophet would come on the Day of Resurrection with two or more people (his only following!), and his people would also be summoned and asked, `Has he (their Prophet) conveyed (the Message) to you?'
فَيَقُولُونَ لَا
They would say, `No.'
فَيُقالُ لَهُ هَلۡ بَلَّغۡتَ قَوۡمَكَ
He would be asked, `Have you conveyed (the Message) to your people?'
فَيَقُولُ نَعَمۡ
He would say, `Yes.'
فَيُقالُ مَنۡ يَشۡهَدُ لَكَ
He would be asked, `Who testifies for you?'
فَيَقُولُ مُحَمَّدٌ وَأُمَّتُهُ
He would say, `Muhammad and his Ummah.'
فَيُدۡعَى مُحَمَّدٌ وَأُمَّتُهُ فَيُقَالُ لَهُمۡ هَلۡ بَلَّغَ هذَا قَوۡمَهُ
Muhammad and his Ummah would then be summoned and asked, `Has he conveyed (the Message) to his people?'
فَيَقُولُونَ نَعَمۡ
They would say, `Yes.'
فَيُقَالُ وَمَا عِلۡمُكُمۡ
They would be asked, `Who told you that?'
فَيَقُولُونَ جَاءَنَا نَبِيُّنَاصلى الله عليه وسلّم فأخۡبَرَنَا أَنَّ الرُّسُلَ قَدۡ بَلَّغُوا
They would say, `Our Prophet (Muhammad) came to us and told us that the Messengers have conveyed (their Messages).'
فَذلِك قَوۡلُهُ عَزَّ وَجَلَّ
Hence Allah's statement:
وَكَذَلِكَ جَعَلۡنَاكُمۡ أُمَّةً وَسَطًا
Thus We have made you a Wasat nation.
قَالَ عَدۡلا
He said, ""the `Adl,'
he then continued reciting the Ayah,
وَكَذَلِكَ جَعَلۡنَاكُمۡ أُمَّةً وَسَطًا لِّتَكُونُواۡ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيۡكُمۡ شَهِيدًا
Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you.""
Furthermore, Imam Ahmad reported that Abul-Aswad narrated:
I came to Al-Madinah and found that an epidemic had broken out that caused many fatalities. I sat next to Umar bin Al-Khattab once when a funeral procession started and the people praised the dead person.
Umar said, ""Wajabat (it will be recorded as such), Wajabat!""
Then another funeral was brought forth and the people criticized the dead person. Again, Umar said, ""Wajabat.""
Abul-Aswad asked, ""What is Wajabat, O Leader of the faithful?""
He said, ""I said just like Allah's Messenger had said:
أَيُّمَا مُسۡلِمٍ شَهِدَ لَهُ أَرۡبَعَةٌ بِخَيۡر أَدۡخَلَهُ اللهُ الۡجَنَّــة
Any Muslim for whom four testify that he was righteous, then Allah will enter him into Paradise.'
We said, `What about three?'
He said,
وَثَلَثَــــة
`And three.'
We said, `And two'
He said,
وَاثۡنَان
`And two.'
We did not ask him about (the testimony) of one (believing) person.""
This was also recorded by Al-Bukhari, At-Tirmidhi, and An-Nasa'i.
The Wisdom behind changing the Qiblah
Allah then said:
وَمَا جَعَلۡنَا الۡقِبۡلَةَ الَّتِي كُنتَ عَلَيۡهَا إِلاَّ لِنَعۡلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيۡهِ وَإِن كَانَتۡ لَكَبِيرَةً إِلاَّ عَلَى الَّذِينَ هَدَى اللّهُ
And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (i.e., disobey the Messenger). Indeed it was great (heavy, difficult) except for those whom Allah guided.
Allah states thus:We have legislated for you, O Muhammad, facing Bayt Al-Maqdis at first and then changed it to the Ka`bah so as to find who will follow and obey you and thus face whatever you face.
مِمَّن يَنقَلِبُ عَلَى عَقِبَيۡه
(...from those who would turn on their heels.),
meaning, reverts from his religion.
Allah then said,
وَإِن كَانَتۡ لَكَبِيرَةً
(Indeed it was great (heavy, difficult).
The Ayah indicates that changing the Qiblah from Bayt Al-Maqdis to the Ka`bah is heavy on the heart, except for whomever Allah has rightly guided their hearts, who believe in the truth of the Messenger with certainty and that whatever he was sent with is the truth without doubt.
It is they who believe that Allah does what He wills, decides what He wills, commands His servants with what He wills, abrogates any of His commands that He wills, and that He has the perfect wisdom and the unequivocal proof in all this. (The attitude of the believers in this respect is) unlike those who have a disease in their hearts, to whom whenever a matter occurs, it causes doubts, just as this same matter adds faith and certainty to the believers.
Similarly, Allah said:
وَإِذَا مَأ أُنزِلَتۡ سُورَةٌ فَمِنۡهُمۡ مَّن يَقُولُ أَيُّكُمۡ زَادَتۡهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواۡ فَزَادَتۡهُمۡ إِيمَـناً وَهُمۡ يَسۡتَبۡشِرُونَ
وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتۡهُمۡ رِجۡسًا إِلَى رِجۡسِهِمۡ
And whenever there comes down a Surah (chapter from the Qur'an), some of them (hypocrites) say:""Which of you has had his faith increased by it!""
As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add doubt and disbelief to their doubt and disbelief; and they die while they are disbelievers. (9:124-125)
and:
وَنُنَزِّلُ مِنَ الۡقُرۡءَانِ مَا هُوَ شِفَأءٌ وَرَحۡمَةٌ لِّلۡمُوۡمِنِينَ وَلَا يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا
And We send down of the Qur'an that which is a healing and a mercy to those who believe, and it increases the wrongdoers in nothing but loss. (17:82)
Certainly, those who remained faithful to the Messenger, obeyed him and faced whatever Allah commanded them, without doubt or hesitation, were the leaders of the Companions.
Some scholars stated that;
the Early Migrants (who migrated with the Prophet from Makkah to Al-Madinah) and Ansar (the residents of Al-Madinah who gave aid and refuge to both the Prophet and the Migrants) were those who offered prayers towards the two Qiblah (Bayt Al-Maqdis and then the Ka`bah).
Al-Bukhari reported in the explanation of the Ayah (2:143) that;
Ibn Umar narrated:
While the people were performing the Fajr (Dawn) prayer in the Quba Mosque, a man came and said, ""Qur'an was revealed to the Prophet and he was ordered to face the Ka`bah. Therefore, face the Ka`bah."" They then faced the Ka`bah.
Muslim also recorded it. At-Tirmidhi added that;
they were performing Ruku (bowing down in prayer), and then changed the direction (of the Qiblah) to the Ka`bah while still bowing down.
Muslim reported this last narration from Anas.
These Hadiths all indicate the perfect obedience the Companions had for Allah and His Messenger and their compliance with Allah's commandments, may Allah be pleased with them all.
Allah said:
وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمۡ
And Allah would never make your faith (prayers) to be lost.
meaning, the reward of your prayers towards Bayt Al-Maqdis before would not be lost with Allah.
It is reported in Sahih that Abu Ishaq As-Sabi`y related that Bara' narrated:
""The people asked about the matter of those who offered prayers towards Bayt Al-Maqdis and died (before the Qiblah was changed to Ka`bah). Allah revealed:
وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمۡ
(And Allah would never make your faith (prayers) to be lost).""
It was also recorded by At-Tirmidhi from Ibn Abbas, and At-Tirmidhi graded it Sahih.
Ibn Ishaq reported that Ibn Abbas narrated:
وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمۡ
(And Allah would never make your faith to be lost) entails:
Your (prayer towards) the first Qiblah and your believing your Prophet and obeying him by facing the second Qiblah; He will grant you the rewards for all these acts.
Indeed,
إِنَّ اللّهَ بِالنَّاسِ لَرَوُوفٌ رَّحِيمٌ
Truly, Allah is full of kindness, the Most Merciful towards mankind.""
Furthermore, it is reported in the Sahih that;
Allah's Messenger ﷺ a woman among the captives who was separated from her child. Whenever she found a boy (infant) among the captives, she would hold him close to her chest, as she was looking for her boy. When she found her child, she embraced him and gave him her breast to nurse.
Allah's Messenger said:
أَتُرَوۡنَ هذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ وَهِي تَقۡدِرُ عَلى أَنۡ لَا تَطۡرَحَه
Do you think that this woman would willingly throw her son in the fire?
They said, ""No, O Messenger of Allah!""
He said,
فَوَاللهِ للهُ أَرۡحَمُ بِعِبَادِهِ مِنۡ هذِهِ بِوَلَدِهَا
By Allah! Allah is more merciful with His servants than this woman with her son.
The First Abrogation in the Qur'an was about the Qiblah
Allah said:
قَدۡ نَرَى تَقَلُّبَ وَجۡهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبۡلَةً تَرۡضَاهَا فَوَلِّ وَجۡهَكَ شَطۡرَ الۡمَسۡجِدِ الۡحَرَامِ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواۡ وُجُوِهَكُمۡ شَطۡرَهُ
Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction.
Ali bin Abu Talhah related that Ibn Abbas narrated:
The first abrogated part in the Qur'an was about the Qiblah. When Allah's Messenger migrated to Al-Madinah, the majority of its people were Jews, and Allah commanded him to face Bayt Al-Maqdis. The Jews were delighted then. Allah's Messenger faced it for ten and some months, but he liked to face the Qiblah of Ibrahim (Ka`bah in Makkah). He used to supplicate to Allah and look up to the sky (awaiting Allah's command).
Allah then revealed:
قَدۡ نَرَى تَقَلُّبَ وَجۡهِكَ فِي السَّمَاء
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven), until,
فَوَلُّواۡ وُجُوِهَكُمۡ شَطۡرَهُ
(turn your faces (in prayer) in that direction).
The Jews did not like this ruling and said:
مَا وَلاَّهُمۡ عَن قِبۡلَتِهِمُ الَّتِي كَانُواۡ عَلَيۡهَا قُل لِّلّهِ الۡمَشۡرِقُ وَالۡمَغۡرِبُ
""What has turned them (Muslims) from their Qiblah (prayer direction) to which they used to face in prayer.""
Say (O Muhammad), ""To Allah belong both, east and the west."" (2:142)
Allah said:
فَأَيۡنَمَا تُوَلُّواۡ فَثَمَّ وَجۡهُ اللَّهِ
so wherever you turn (yourselves or your faces) there is the Face of Allah. (2:115)
and:
وَمَا جَعَلۡنَا الۡقِبۡلَةَ الَّتِى كُنتَ عَلَيۡهَأ إِلاَّ لِنَعۡلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيۡهِ
And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (i.e., disobey the Messenger). (2:143)
Is the Qiblah the Ka`bah itself or its General Direction
Al-Hakim related that Ali bin Abu Talib said:
فَوَلِّ وَجۡهَكَ شَطۡرَ الۡمَسۡجِدِ الۡحَرَامِ
(...so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).)
means its direction.""
Al-Hakim then commented that the chain of this narration is authentic and that they (i.e., Al-Bukhari and Muslim) did not include it in their collections.
This ruling concerning the Qiblah is also the opinion of Abu Al-Aliyah, Mujahid, Ikrimah, Sa`id bin Jubayr, Qatadah, Ar-Rabi bin Anas and others.
Allah's Statement:
وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواۡ وُجُوِهَكُمۡ شَطۡرَهُ
(And wheresoever you people are, turn your faces (in prayer) in that direction) ,
is a command from Allah to face the Ka`bah from wherever one is on the earth:the east, west, north or south.
The exception is of the voluntary prayer (Nafl) while one is traveling, for one is allowed to offer it in any direction his body is facing, while his heart is intending the Ka`bah.
Also, when the battle is raging, one is allowed to offer prayer, however he is able.
Also, included are those who are not sure of the direction and offer prayer in the wrong direction, thinking that it is the direction of the Qiblah, because Allah does not burden a soul beyond what it can bear.
The Jews had Knowledge that the (Muslim) Qiblah would later be changed
Allah stated that:
وَإِنَّ الَّذِينَ أُوۡتُواۡ الۡكِتَابَ لَيَعۡلَمُونَ أَنَّهُ الۡحَقُّ مِن رَّبِّهِمۡ
Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord.)
This Ayah means:
The Jews, who did not like that you change your Qiblah from Bayt Al-Maqdis, already knew that Allah will command you (O Muhammad) to face the Ka`bah.
The Jews read in their Books their Prophets' description of Allah's Messenger and his Ummah, and that Allah has endowed and honored him with the complete and honorable legislation. Yet, the People of the Book deny these facts because of their envy, disbelief and rebellion. This is why Allah threatened them when He said:
وَمَا اللّهُ بِغَافِلٍ عَمَّا يَعۡمَلُونَ
And Allah is not unaware of what they do.
The Stubbornness and Disbelief of the Jews
Allah says;
وَلَيِنۡ أَتَيۡتَ الَّذِينَ أُوۡتُواۡ الۡكِتَابَ بِكُلِّ ايَةٍ مَّا تَبِعُواۡ قِبۡلَتَكَ
And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction),
Allah describes the Jews' disbelief, stubbornness and defiance of what they know of the truth of Allah's Messenger, that if the Prophet brought forward every proof to the truth of what he was sent with, they will never obey him or abandon following their desires.
In another instance, Allah said:
إِنَّ الَّذِينَ حَقَّتۡ عَلَيۡهِمۡ كَلِمَةُ رَبِّكَ لَا يُوۡمِنُونَ
وَلَوۡ جَأءَتۡهُمۡ كُلُّ ءايَةٍ حَتَّى يَرَوُاۡ الۡعَذَابَ الاٌّلِيمَ
Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment. (10:96-97)
This is why Allah said here:
وَلَيِنۡ أَتَيۡتَ الَّذِينَ أُوۡتُواۡ الۡكِتَابَ بِكُلِّ ايَةٍ مَّا تَبِعُواۡ قِبۡلَتَكَ
(And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction)).
Allah's statement:
وَمَا أَنتَ بِتَابِعٍ قِبۡلَتَهُمۡ
nor are you going to follow their Qiblah,
indicates the vigor with which Allah's Messenger implements what Allah commanded him.
Allah's statement also indicates that as much as the Jews adhere to their opinions and desires, the Prophet adheres by Allah's commands, obeying Him and following what pleases Him, and that he would never adhere to their desires in any case.
Hence, praying towards Bayt Al-Maqdis was not because it was the Qiblah of the Jews, but because Allah had commanded it.
وَمَا بَعۡضُهُم بِتَابِعٍ قِبۡلَةَ بَعۡضٍ
And they will not follow each other's Qiblah.
Allah then warns those who knowingly defy the truth, because the proof against those who know is stronger than against other people. This is why Allah said to His Messenger and his Ummah:
وَلَيِنِ اتَّبَعۡتَ أَهۡوَاءهُم مِّن بَعۡدِ مَا جَاءكَ مِنَ الۡعِلۡمِ إِنَّكَ إِذَاً لَّمِنَ الظَّالِمِينَ
Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers."
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