ٱلْبَقَرَة ١٤٣
- وَكَذَٰلِكَ dan demikian itu
- جَعَلۡنَٰكُمۡ Kami telah menjadikan kamu
- أُمَّةٗ umat
- وَسَطٗا pertengahan
- لِّتَكُونُواْ agar kamu menjadi
- شُهَدَآءَ saksi-saksi
- عَلَى atas
- ٱلنَّاسِ manusia
- وَيَكُونَ dan adalah
- ٱلرَّسُولُ Rasul
- عَلَيۡكُمۡ atas kalian
- شَهِيدٗاۗ saksi
- وَمَا dan tidak
- جَعَلۡنَا Kami jadikan
- ٱلۡقِبۡلَةَ kiblat
- ٱلَّتِي yang
- كُنتَ adalah kamu
- عَلَيۡهَآ kepadanya (Baitul Maqdis)
- إِلَّا kecuali/melainkan
- لِنَعۡلَمَ agar Kami mengetahui
- مَن orang/siapa
- يَتَّبِعُ ia mengikuti
- ٱلرَّسُولَ Rasul
- مِمَّن daripada orang/siapa
- يَنقَلِبُ ia berbalik
- عَلَىٰ atas
- عَقِبَيۡهِۚ dua tumitnya
- وَإِن dan sebenarnya
- كَانَتۡ adalah
- لَكَبِيرَةً sungguh berat
- إِلَّا kecuali
- عَلَى atas
- ٱلَّذِينَ orang-orang yang
- هَدَى memberi petunjuk
- ٱللَّهُۗ Allah
- وَمَا dan tidak
- كَانَ ada
- ٱللَّهُ Allah
- لِيُضِيعَ hendak menyia-nyiakan
- إِيمَٰنَكُمۡۚ iman kamu
- إِنَّ sesungguhnya
- ٱللَّهَ Allah
- بِٱلنَّاسِ dengan/kepada manusia
- لَرَءُوفٞ amat Pengasih
- رَّحِيمٞ Maha Penyayang
Dan demikian pula Kami telah menjadikan kamu (umat Islam) "umat pertengahan"1 agar kamu menjadi saksi atas (perbuatan) manusia dan agar Rasul (Muhammad) menjadi saksi atas (perbuatan) kamu. Kami tidak menjadikan kiblat yang (dahulu) kamu (berkiblat) kepadanya melainkan agar kami mengetahui siapa yang mengikuti Rasul dan siapa yang berbalik ke belakang. Sungguh, (pemindahan kiblat) itu sangat berat, kecuali bagi orang yang telah diberi petunjuk oleh Allah. Dan Allah tidak akan menyia-nyiakan imanmu. Sungguh, Allah Maha Pengasih, Maha Penyayang kepada manusia.
Catatan kaki
1 *48) Umat yang adil, yang tidak berat sebelah baik ke dunia maupun ke akhirat, tetapi seimbang antara keduanya.
(Demikian pula) sebagaimana Kami telah membimbing kamu padanya. (Kami jadikan kamu) hai Muhammad (sebagai umat yang pertengahan) artinya sebagai umat yang adil dan pilihan, (agar kamu sekalian menjadi saksi terhadap umat manusia) pada hari kiamat bahwa rasul-rasul mereka telah menyampaikan risalah kepada mereka (dan agar rasul menjadi saksi terhadap kamu sekalian) bahwa ia telah menyampaikan risalahnya kepadamu. (Dan tidaklah Kami jadikan kiblat) kamu sekarang ini (menurut arah kiblatmu dulu) yaitu Kakbah yang menjadi kiblatmu yang mula-mula. Di Mekah Nabi ﷺ ketika salat menghadap ke sana dan tatkala ia hijrah ke Madinah disuruhnya menghadap ke Baitulmakdis guna mengambil hati orang-orang Yahudi. Ada 16 atau 17 bulan lamanya Nabi menghadap ke Baitulmakdis, lalu kembali menghadap ke Kakbah (melainkan agar Kami ketahui) menurut ilmu lahir (siapa yang mengikuti rasul) lalu membenarkannya (di antara orang-orang yang membelot) artinya murtad dan kembali pada kekafiran disebabkan keragu-raguan terhadap agama dan dugaan bahwa Nabi ﷺ dalam kebimbangan menghadapi urusannya. Memang ada segolongan orang yang murtad disebabkan ini. (Dan sungguh) 'in' berasal dari 'inna', sedangkan isimnya dibuang dan pada mulanya berbunyi 'wa-innaha', artinya 'dan sesungguhnya ia' (adalah ia) yakni pemindahan kiblat itu (amat berat) amat sulit diterima manusia, (kecuali bagi orang-orang yang diberi petunjuk oleh Allah) di antara mereka (dan Allah tidak akan menyia-nyiakan keimanan mereka) maksudnya salat mereka yang dulu menghadap ke Baitulmakdis, tetapi akan tetap memberi pahala kepada mereka karenanya. Sebagaimana kita ketahui sebab turun ayat ini adalah datangnya pertanyaan mengenai orang yang meninggal sebelum pemindahan kiblat. (Sesungguhnya Allah terhadap manusia) yakni yang beriman (Maha Pengasih lagi Maha Penyayang) sehingga Dia tidak akan menyia-nyiakan amal perbuatan mereka. 'Ra`fah', artinya amat pengasih dan didahulukan agar lebih tepat menemui sasaran.
Tafsir Surat Al-Baqarah: 142-143
Orang-orang yang kurang akalnya di antara manusia akan berkata, "Apakah yang memalingkan mereka dari kiblatnya (Baitul Maqdis) yang dahulu mereka telah berkiblat kepadanya?" Katakanlah, "Kepunyaan Allah-lah Timur dan Barat. Dia memberi petunjuk kepada siapa yang dikehendaki-Nya ke jalan yang lurus."
Dan demikian (pula) Kami telah menjadikan kalian (umat Islam) umat yang adil dan pilihan, agar kalian menjadi saksi atas (perbuatan) manusia dan agar Rasul (Muhammad) menjadi saksi atas (perbuatan) kalian. Dan Kami tidak menjadikan kiblat yang menjadi kiblatmu (sekarang) melainkan agar Kami mengetahui siapa yang mengikuti Rasul dan siapa yang membelot. Dan sungguh (pemindahan kiblat) itu terasa amat berat, kecuali bagi orang-orang yang telah diberi petunjuk oleh Allah; dan Allah tidak akan menyia-nyiakan iman kalian. Sesungguhnya Allah Maha Pengasih lagi Maha Penyayang kepada manusia.
Ayat 142
Menurut Az-Zajjaj, yang dimaksud dengan Sufaha dalam ayat ini ialah orang-orang musyrik Arab.
Menurut Mujahid adalah para rahib Yahudi.
Sedangkan menurut As-Suddi, mereka adalah orang-orang munafik.
Akan tetapi, makna ayat ini bersifat umum mencakup mereka semua.
Imam Al-Bukhari mengatakan, telah menceritakan kepada kami Abu Na'im; ia pernah mendengar Zubair menceritakan hadits berikut dari Abu Ishaq, dari Al-Barra, bahwa Rasulullah ﷺ shalat menghadap ke Baitul Maqdis selama enam belas atau tujuh belas bulan, padahal dalam hatinya beliau lebih suka bila kiblatnya menghadap ke arah Baitullah Ka'bah. Mula-mula shalat yang beliau lakukan (menghadap ke arah kiblat) adalah shalat Asar, dan ikut shalat bersamanya suatu kaum. Maka keluarlah seorang lelaki dari kalangan orang-orang yang shalat bersamanya, lalu lelaki itu berjumpa dengan jamaah suatu masjid yang sedang mengerjakan shalat (menghadap ke arah Baitul Maqdis), maka ia berkata, "Aku bersaksi kepada Allah, sesungguhnya aku telah shalat bersama Nabi ﷺ menghadap ke arah Mekah (Ka'bah)." Maka jamaah tersebut memutar tubuh mereka yang sedang shalat itu ke arah Baitullah. Tersebutlah bahwa banyak lelaki yang meninggal dunia selama shalat menghadap ke arah kiblat pertama sebelum dipindahkan ke arah Baitullah. Kami tidak tahu apa yang harus kami katakan tentang mereka. Maka Allah ﷻ menurunkan firman-Nya: “Dan Allah tidak akan menyia-nyiakan iman kalian. Sesungguhnya Allah Maha Pengasih lagi Maha Penyayang kepada manusia.” (Al-Baqarah: 143)
Imam Al-Bukhari menyendiri dalam mengetengahkan hadits ini melalui sanad tersebut. Imam Muslim meriwayatkannya pula, tetapi melalui jalur sanad yang lain.
Muhammad ibnu Ishaq mengatakan, telah menceritakan kepadaku Ismail ibnu Abu Khalid, dari Abu Ishaq, dari Al-Barra yang menceritakan hadits berikut, bahwa pada mulanya Rasulullah ﷺ shalat menghadap ke arah Baitul Maqdis dan sering menengadahkan pandangannya ke arah langit, menunggu-nunggu perintah Allah. Maka Allah menurunkan firman-Nya: “Sungguh Kami (sering) melihat mukamu menengadah ke langit, maka sungguh Kami akan memalingkan kamu ke kiblat yang kamu sukai. Palingkanlah mukamu ke arah Masjidil Haram.” (Al-Baqarah: 144) Lalu kaum laki-laki dari kalangan kaum muslim mengatakan, "Kami ingin sekali mengetahui nasib yang dialami oleh orang-orang yang telah mati dari kalangan kami sebelum kami dipalingkan ke arah kiblat (Ka'bah), dan bagaimana dengan shalat kami yang menghadap ke arah Baitul Maqdis." Maka Allah ﷻ menurunkan firman-Nya: “Dan Allah tidak akan menyia-nyiakan iman kalian.” (Al-Baqarah:143) Kemudian berkatalah orang-orang yang kurang akalnya di antara manusia; mereka adalah Ahli Kitab, yang disitir oleh firman-Nya: ‘Apakah yang memalingkan mereka (kaum muslim) dari kiblatnya (Baitul Maqdis) yang dahulu mereka berkiblat kepadanya?” (Al-Baqarah: 142) Maka Allah menurunkan firman-Nya: “Orang-orang yang kurang akalnya di antara manusia akan berkata.” (Al-Baqarah: 142), hingga akhir ayat.
Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Abu Dzar'ah, telah menceritakan kepada kami Al-Hasan ibnu Atiyyah, telah menceritakan kepada kami Israil, dari Abu Ishaq, dari Al-Barra yang menceritakan bahwa Rasulullah ﷺ pernah shalat menghadap ke arah Baitul Maqdis selama enam belas atau tujuh belas bulan, sedangkan hati beliau ﷺ lebih suka bila diarahkan menghadap ke Ka'bah, maka Allah ﷻ menurunkan firman-Nya: “Sungguh Kami (sering) melihat mukamu menengadah ke langit, maka sungguh kami akan memalingkan kamu ke kiblat yang kamu sukai. Palingkanlah mukamu ke arah Masjidil Haram.” (Al-Baqarah: 144); Al-Barra melanjutkan kisahnya, bahwa setelah itu Nabi ﷺ menghadapkan wajahnya ke arah kiblat. Maka berkatalah orang-orang yang kurang akalnya di antara manusia, yaitu orang-orang Yahudi, yang disitir oleh firman-Nya: “Apakah yang memalingkan mereka (kaum muslim) dari kiblatnya (Baitul Maqdis) yang dahulu mereka berkiblat kepadanya?” (Al-Baqarah: 142) Maka Allah ﷻ menurunkan firman-Nya: Katakanlah, "Kepunyaan Allah-lah Timur dan Barat; Dia memberi petunjuk kepada siapa yang dikehendaki-Nya ke jalan yang lurus." (Al-Baqarah: 142)
Ali ibnu Abu Talhah meriwayatkan dari lbnu Abbas, bahwa ketika Rasulullah ﷺ hijrah ke Madinah. Allah memerintahkannya agar menghadap ke arah Baitul Maqdis (dalam shalatnya). Maka orang-orang Yahudi gembira melihatnya, dan Rasulullah ﷺ menghadap kepadanya selama belasan bulan, padahal di dalam hati beliau ﷺ sendiri lebih suka bila menghadap ke arah kiblat Nabi Ibrahim. Karena itu beliau ﷺ selalu berdoa kepada Allah serta sering menengadahkan pandangannya ke langit. Maka Allah menurunkan firman-Nya: “Palingkanlah mukamu ke arahnya.”(Al-Baqarah: 144) Orang-orang Yahudi merasa curiga akan hal tersebut, lalu mereka mengatakan: “Apakah yang memalingkan mereka (umat Islam) dari kiblatnya (Baitul Maqdis) yang dahulu mereka telah berkiblat kepadanya?” (Al-Baqarah: 142) Lalu Allah ﷻ menurunkan firman-Nya: Katakanlah, "Kepunyaan Allah-lah Timur dan Barat; Dia memberi petunjuk kepada siapa yang dikehendaki-Nya ke jalan yang lurus." (Al-Baqarah: 142)
Banyak hadits yang menerangkan masalah ini, yang pada garis besarnya menyatakan bahwa pada mulanya Rasulullah ﷺ menghadap ke arah Sakhrah di Baitul Maqdis. Beliau ﷺ ketika di Mekah selalu shalat di antara dua rukun yang menghadap ke arah Baitul Maqdis. Dengan demikian, di hadapannya ada Ka'bah; sedangkan ia menghadap ke arah Sakhrah di Baitul Maqdis (Yerussalem). Ketika beliau ﷺ hijrah ke Madinah, beliau tidak dapat menghimpun (menggabungkan) kedua kiblat itu; maka Allah memerintahkannya agar langsung menghadap ke arah Baitul Maqdis. Demikianlah menurut Ibnu Abbas dan jumhur ulama.
Akan tetapi, para ulama berbeda pendapat mengenai perintah Allah kepadanya untuk menghadap ke arah Baitul Maqdis, apakah melalui Al-Qur'an atau lainnya? Ada dua pendapat mengenainya. Imam Qurtubi di dalam kitab tafsirnya meriwayatkan dari Ikrimah Abul Aliyah dan Al-Hasan Al-Basri, bahwa menghadap ke Baitul Maqdis adalah berdasarkan ijtihad Nabi ﷺ sendiri. Yang dimaksudkan dengan menghadap ke Baitul Maqdis ialah setelah beliau ﷺ tiba di Madinah. Hal tersebut dilakukan oleh Nabi ﷺ selama belasan bulan, dan selama itu beliau memperbanyak doa dan ibtihal kepada Allah serta memohon kepada-Nya agar dihadapkan ke arah Ka'bah yang merupakan kiblat Nabi Ibrahim a.s. Hal tersebut diperkenankan oleh Allah, lalu Allah ﷻ memerintahkannya agar menghadap ke arah Baitul Atiq. Lalu Rasulullah ﷺ berkhotbah kepada orang-orang dan memberitahukan pemindahan tersebut kepada mereka. Salat pertama yang beliau lakukan menghadap ke arah Ka'bah adalah shalat Asar, seperti yang telah disebutkan di atas di dalam kitab Shahihain melalui hadits Al-Barra Akan tetapi, di dalam kitab Imam An-Nasai melalui riwayat Abu Sa'id ibnul Ma'la disebutkan bahwa shalat tersebut (yang pertama kali dilakukannya menghadap ke arah Ka'bah) adalah shalat zuhur.
Abu Sa'id ibnul Ma'la mengatakan, dia dan kedua temannya termasuk orang-orang yang mula-mula shalat menghadap ke arah Ka'bah. Tidak hanya seorang dari kalangan Mufassirin dan lain-lainnya menyebutkan bahwa pemindahan kiblat diturunkan kepada Rasulullah ﷺ ketika beliau ﷺ shalat dua rakaat dalam shalat zuhur, turunnya wahyu ini terjadi ketika beliau sedang shalat di masjid Bani Salimah, kemudian masjid itu dinamakan Masjid Qiblatain. Di dalam hadits Nuwailah binti Muslim disebutkan, telah datang kepada mereka berita pemindahan kiblat itu ketika mereka dalam shalat zuhur. Nuwailah binti Muslim melanjutkan kisahnya, "Setelah ada berita itu, maka kaum laki-laki berpindah mengambil tempat kaum wanita dan kaum wanita berpindah mengambil tempat kaum laki-laki." Demikianlah menurut apa yang dituturkan oleh Syekh Abu Umar ibnu Abdul Bar An-Namiri.
Mengenai ahli Quba, berita pemindahan itu baru sampai kepada mereka pada shalat Subuh di hari keduanya, seperti yang disebutkan di dalam kitab Shahihain (Shahih Al-Bukhari dan Shahih Muslim) dari Ibnu Umar yang menceritakan: Ketika orang-orang sedang melakukan shalat Subuh di Masjid Quba, tiba-tiba datanglah kepada mereka seseorang yang mengatakan bahwa sesungguhnya Rasulullah ﷺ telah menerima wahyu tadi malam yang memerintahkan agar menghadap ke arah Ka'bah. Karena itu, menghadaplah kalian ke Ka'bah. Saat itu wajah mereka menghadap ke arah negeri Syam, lalu mereka berputar ke arah Ka'bah.
Di dalam hadits ini terkandung dalil yang menunjukkan bahwa hukum yang ditetapkan oleh nasikh masih belum wajib diikuti kecuali setelah mengetahuinya, sekalipun turun dan penyampaiannya telah berlalu. Karena ternyata mereka tidak diperintahkan untuk mengulangi shalat Asar, Magrib, dan Isya. Setelah hal ini terjadi, maka sebagian orang dari kalangan kaum munafik, orang-orang yang ragu dan Ahli Kitab merasa curiga, dan keraguan menguasai diri mereka terhadap hidayah. Lalu mereka mengatakan seperti yang disitir oleh firman-Nya: "Apakah yang memalingkan mereka (umat Islam) dari kiblatnya (Baitul Maqdis) yang dahulu mereka telah berkiblat kepadanya?" (Al-Baqarah: 142)
Dengan kata lain, mereka bermaksud 'mengapa kaum muslim itu sesekali menghadap ke anu dan sesekali yang lain menghadap ke anu'. Maka Allah ﷻ menurunkan firman-Nya sebagai jawaban terhadap mereka: Katakanlah, "Kepunyaan Allah-lah Timur dan Barat." (Al-Baqarah: 142) Yakni Dialah yang mengatur dan yang menentukan semuanya, dan semua perintah itu hanya di tangan kekuasaan Allah belaka. “Maka ke mana pun kalian menghadap, di situlah wajah Allah.” (Al-Baqarah: 115)
Adapun firman-Nya: “Bukanlah menghadapkan wajahmu ke arah Timur dan Barat itu suatu kebajikan, tetapi sesungguhnya kebajikan itu ialah (kebajikan) orang yang beriman kepada Allah.” (Al-Baqarah: 177) Dengan kata lain, semua perkara itu dinilai sebagai kebajikan bilamana didasari demi mengerjakan perintah-perintah Allah.
Karena itu ke mana pun kita disuruh menghadap, maka kita harus menghadap ke sana. Taat yang sesungguhnya hanyalah dalam mengerjakan perintah-Nya, sekalipun setiap hari kita diperintahkan untuk menghadap ke berbagai arah. Kita adalah hamba-hamba-Nya dan berada dalam pengaturan-Nya, kita adalah pelayan-pelayan-Nya; ke mana pun Dia mengarahkan kita, maka kita harus menghadap ke arah yang diperintahkan-Nya. Allah ﷻ mempunyai perhatian yang besar kepada hamba dan Rasul-Nya, yaitu Nabi Muhammad ﷺ dan umatnya. Hal ini ditunjukkan melalui petunjuk yang diberikan-Nya kepada dia untuk menghadap ke arah kiblat Nabi Ibrahim kekasih Tuhan Yang Maha Pemurah, yaitu menghadap ke arah Ka'bah yang dibangun atas nama Allah ﷻ semata, tiada sekutu bagi-Nya.
Ka'bah merupakan rumah Allah yang paling terhormat di muka bumi ini, mengingat ia dibangun oleh kekasih Allah ﷻ, Nabi Ibrahim a.s. Karena itu, di dalam firman-Nya disebutkan: Katakanlah, "Kepunyaan Allah-lah Timur dan Barat. Dia memberi petunjuk kepada siapa yang dikehendaki-Nya ke jalan yang lurus." (Al-Baqarah: 142)
Imam Ahmad meriwayatkan dari Ali ibnu ‘Ashim, dari Husain ibnu Abdur Rahman, dari Amr ibnu Qais, dari Muhammad ibnul Asy'As, dari Siti Aisyah yang menceritakan bahwa Rasulullah ﷺ pernah bersabda sehubungan dengan kaum Ahli Kitab: “Sesungguhnya mereka belum pernah merasa dengki terhadap sesuatu sebagaimana kedengkian mereka kepada kita atas hari Jumat yang ditunjukkan oleh Allah kepada kita, sedangkan mereka sesat darinya; dan atas kiblat yang telah ditunjukkan oleh Allah kepada kita, sedangkan mereka sesat darinya, serta atas ucapan kita amin di belakang imam.”
Ayat 143
Firman Allah ﷻ: “Dan demikian (pula) kami telah menjadikan kalian (umat Islam) umat yang adil dan pilihan agar kalian menjadi saksi atas (perbuatan) manusia dan agar Rasul (Muhammad) menjadi saksi atas (perbuatan) kalian.” (Al-Baqarah: 143)
Allah ﷻ berfirman, "Sesungguhnya Kami palingkan kalian ke arah kiblat Ibrahim a.s. dan Kami pilihkan kiblat tersebut untuk kalian, hanya karena Kami akan menjadikan kalian sebagai umat yang terpilih, dan agar kalian kelak di hari kiamat menjadi saksi atas umat-umat lain, mengingat semua umat mengakui keutamaan kalian." Al-wasat dalam ayat ini berarti pilihan dan yang terbaik, seperti dikatakan bahwa orang-orang Quraisy merupakan orang Arab yang paling baik keturunan dan kedudukannya.
Rasulullah ﷺ seorang yang terbaik di kalangan kaumnya, yakni paling terhormat keturunannya. Termasuk ke dalam pengertian ini salatul wusta, shalat yang paling utama, yaitu shalat Asar, seperti yang telah disebutkan di dalam kitab-kitab shahih dan lain-lainnya. Allah ﷻ menjadikan umat ini (umat Nabi Muhammad ﷺ) merupakan umat yang terbaik; Allah ﷻ telah mengkhususkannya dengan syariat-syariat yang paling sempurna dan tuntunan-tuntunan yang paling lurus serta jalan-jalan yang paling jelas, seperti yang disebutkan di dalam firman-Nya: “Dia telah memilih kalian dan Dia sekali-kali tidak menjadikan untuk kalian dalam agama ini suatu kesempitan. (maka ikutilah) agama orang tua kalian Ibrahim. Dia (Allah) telah menamai kalian orang-orang muslim dari dahulu, dan (begitu pula) dalam Al-Qur'an ini, supaya Rasul itu menjadi saksi atas diri kalian dan supaya kalian semua menjadi saksi atas segenap manusia.” (Al-Hajj: 78) .
Imam Ahmad mengatakan, telah menceritakan kepada kami Waqi', dari Al-A'masy, dari Abu Saleh, dari Abu Sa'id yang menceritakan bahwa Rasulullah ﷺ pernah bersabda: “Nabi Nuh kelak dipanggil di hari kiamat, maka ditanyakan kepadanya, "Apakah engkau telah menyampaikan (risalahmu)?" Nuh menjawab, "Ya." Lalu kaumnya dipanggil dan dikatakan kepada mereka, "Apakah dia telah menyampaikan(nya) kepada kalian?" Maka mereka menjawab, "Kami tidak kedatangan seorang pemberi peringatan pun dan tidak ada seorang pun yang datang kepada kami." Lalu ditanyakan kepada Nuh, "Siapakah yang bersaksi untukmu?" Nuh menjawab, "Muhammad dan umatnya." Abu Sa'id mengatakan bahwa yang demikian itu adalah firman-Nya, "Dan demikian (pula) Kami telah menjadikan kalian (umat Islam) umat yang adil" (Al-Baqarah: 143), al-wasat artinya adil.
Kemudian kalian dipanggil dan kalian mengemukakan persaksian untuk Nabi Nuh, bahwa dia telah menyampaikan (nya) kepada umatnya, dan dia pun memberikan kesaksiannya pula terhadap kalian.” Hadits riwayat Imam Al-Bukhari, Imam At-Tirmidzi, Imam An-Nasai. Dan Imam Ibnu Majah melalui berbagai jalur dari Al-A'masy.
Imam Ahmad mengatakan pula, telah menceritakan kepada kami Abu Mu'awiyah, telah menceritakan kepada kami Al-A'masy, dari Abu Saleh, dari Abu Sa'id Al-Khudri yang menceritakan bahwa Rasulullah ﷺ pernah bersabda: Seorang nabi datang di hari kiamat bersama dua orang laki-laki atau lebih dari itu, lalu kaumnya dipanggil dan dikatakan, "Apakah nabi ini telah menyampaikan(nya) kepada kalian?" Mereka menjawab, "Tidak." Maka dikatakan kepada si nabi, "Apakah kamu telah menyampaikan(nya) kepada mereka?" Nabi menjawab, "Ya." Lalu dikatakan kepadanya, "Siapakah yang menjadi saksimu?" Nabi menjawab, "Muhammad dan umatnya." Lalu dipanggillah Muhammad dan umatnya dan dikatakan kepada mereka, "Apakah nabi ini telah menyampaikan kepada kaumnya?" Mereka menjawab, "Ya." Dan ditanyakan pula, "Bagaimana kalian dapat mengetahuinya?" Mereka menjawab, "Telah datang kepada kami Nabi kami, lalu dia menceritakan kepada kami bahwa rasul-rasul itu telah menyampaikan risalahnya." Yang demikian itu adalah firman-Nya, "Dan demikian (pula) Kami telah menjadikan kalian (umat Islam) umat yang adil agar kalian menjadi saksi atas (perbuatan) manusia dan agar Rasul (Muhammad) menjadi saksi atas (perbuatan) kalian" (Al-Baqarah: 143).
Imam Ahmad mengatakan pula, telah menceritakan kepada kami Abu Mu'awiyah, telah menceritakan kepada kami Al-A'masy, dari Abu Saleh, dari Abu Sa'id Al-Khudri, dari Nabi ﷺ sehubungan dengan firman-Nya: “Dan demikian (pula) Kami telah menjadikan kalian (umat Islam) umat yang adil.” (Al-Baqarah: 143) Bahwa yang dimaksud dengan wasatan ialah adil.
Al-Hafidzh Abu Bakar ibnu Mardawaih dan Ibnu Abu Hatim meriwayatkan melalui hadits Abdul Wahid ibnu Ziad, dari Abu Malik Al-Asyja'i, dari Al-Mugirah ibnu Utaibah ibnu Nabbas yang mengatakan bahwa seseorang pernah menuliskan sebuah hadits kepada kami dari Jabir ibnu Abdullah, dari Nabi ﷺ, bahwa Nabi ﷺ pernah bersabda: Aku dan umatku kelak di hari kiamat berada di atas sebuah bukit yang menghadap ke arah semua makhluk; tidak ada seorang pun di antara manusia melainkan dia menginginkan menjadi salah seorang di antara kami, dan tidak ada seorang nabi pun yang didustakan oleh umatnya melainkan kami menjadi saksi bahwa nabi tersebut benar-benar telah menyampaikan risalah Tuhannya.
Imam Hakim meriwayatkan di dalam kitab Mustadrak-nya dan Ibnu Mardawaih meriwayatkan pula, sedangkan lafaznya menurut apa yang ada pada Ibnu Mardawaih melalui hadits Mus'ab ibnu Sabit, dari Muhammad ibnu Ka'b Al-Qurazi, dari Jabir ibnu Abdullah yang menceritakan bahwa Rasulullah ﷺ menghadiri penyelenggaraan suatu jenazah di kalangan Bani Maslamah, sedangkan aku berada di sebelah Rasulullah ﷺ. Maka sebagian dari mereka mengatakan, "Demi Allah, wahai Rasulullah, dia benar-benar orang yang baik, sesungguhnya dia semasa hidupnya adalah orang yang memelihara kehormatannya lagi seorang yang berserah diri (muslim)," dan mereka memujinya dengan pujian yang baik.
Maka Rasulullah ﷺ bersabda, "Anda berani mengatakan yang seperti itu?" Maka laki-laki itu menjawab, "Hanya Allah Yang Mengetahui rahasianya. Adapun yang tampak pada kami, begitulah." Maka Nabi ﷺ bersabda, "Hal itu pasti (baginya)." Kemudian Rasulullah ﷺ menghadiri pula penyelenggaraan jenazah lain di kalangan Bani Harisah, sedangkan aku berada di sebelah Rasulullah ﷺ. Maka sebagian dari mereka (orang-orang yang hadir) berkata, "Wahai Rasulullah, dia adalah seburuk-buruk manusia, jahat lagi kejam." Lalu mereka membicarakannya dengan pembicaraan yang buruk. Maka Rasulullah ﷺ bersabda kepada sebagian mereka, "Anda berani mengatakan yang seperti itu?" Jawabnya, "Hanya Allah Yang Mengetahui rahasianya. Adapun yang tampak pada kami, begitulah." Maka Rasulullah ﷺ bersabda, "Hal itu pasti (baginya)." Mus'ab ibnu Sabit berkata, "Pada saat itu Muhammad ibnu Ka'b mengatakan kepada kami, 'Benarlah apa yang dikatakan oleh Rasulullah ﷺ itu,' kemudian ia membacakan firman-Nya: “Dan demikian (pula) Kami telah menjadikan kalian (umat Islam) umat yang adil dan pilihan, agar kalian menjadi saksi atas (perbuatan) manusia dan agar Rasul (Muhammad) menjadi saksi atas (perbuatan) kalian.” (Al-Baqarah: 143).
Kemudian Imam Hakim mengatakan bahwa hadits ini shahih sanadnya, tetapi keduanya (Imam Al-Bukhari dan Imam Muslim) tidak mengetengahkannya.
Imam Ahmad mengatakan, telah menceritakan kepada kami Yunus ibnu Muhammad, telah menceritakan kepada kami Daud ibnu Abul Furat, dari Abdullah ibnu Buraidah, dari Abul Aswad yang menceritakan hadits berikut: Aku datang ke Madinah, maka aku jumpai kota Madinah sedang dilanda wabah penyakit, hingga banyak di antara mereka yang meninggal dunia.
Lalu aku duduk di sebelah Khalifah Umar, maka lewatlah suatu iringan jenazah, kemudian jenazah itu dipuji dengan pujian yang baik. Khalifah Umar ibnul Khattab berkata, "Hal itu pasti baginya." Kemudian lewat pula suatu iringan jenazah yang lain. Jenazah itu disebut-sebut sebagai jenazah yang buruk. Maka Umar berkata, "Hal itu pasti baginya." Abul Aswad bertanya, "Apanya yang pasti itu, wahai Amirul Muminin?" Umar mengatakan bahwa apa yang dikatakannya itu hanyalah menuruti apa yang pernah dikatakan oleh Rasulullah ﷺ, yaitu sabdanya: “Siapa pun orang muslim yang jenazahnya dipersaksikan oleh empat orang dengan sebutan yang baik, niscaya Allah memasukkannya ke surga.” Maka kami bertanya, "Bagaimana kalau tiga orang?" Beliau ﷺ menjawab, "Ya, tiga orang juga." Maka kami bertanya, "Bagaimana kalau oleh dua orang?" Beliau ﷺ menjawab, "Ya, dua orang juga." Tetapi kami tidak menanyakan kepadanya tentang persaksian satu orang.
Demikian pula hadits yang diriwayatkan oleh Imam Al-Bukhari, Imam At-Tirmidzi, dan Imam An-Nasai melalui hadits Daud ibnul Furat dengan lafal yang sama.
Ibnu Mardawaih mengatakan, telah menceritakan kepada kami Ahmad ibnu Usman ibnu Yahya, telah menceritakan kepada kami Abu Qilabah Ar-Raqqasyi, telah menceritakan kepadaku Abul Walid, telah menceritakan kepada kami Nafi' ibnu Umar, telah menceritakan kepadaku Umayyah ibnu Safwan, dari Abu Bakar ibnu Abu Zuhair As-Saqafi, dari ayahnya yang menceritakan bahwa ia pernah mendengar Rasulullah ﷺ bersabda ketika di Al-Banawah: Hampir saja kalian mengetahui orang-orang yang terpilih dari kalian dan orang-orang yang jahat dari kalian. Mereka bertanya, "Dengan melalui apakah, wahai Rasulullah?" Rasulullah ﷺ menjawab, "Dengan melalui pujian yang baik dan sebutan yang buruk; kalian adalah saksi-saksi Allah yang ada di bumi."
Hadits ini diriwayatkan pula oleh Ibnu Majah, dari Abu Bakar ibnu Abu Syaibah, dari Yazid ibnu Harun, dan diriwayatkan pula oleh Imam Ahmad, dari Yazid ibnu Harun dan Abdul Malik ibnu Umar serta Syuraih, dari Nafi', dari Ibnu Umar dengan lafal yang sama.
Firman Allah ﷻ: Dan Kami tidak menjadikan kiblat yang menjadi kiblatmu (sekarang) melainkan agar Kami mengetahui (supaya nyata) siapa yang mengikuti Rasul dan siapa yang membelot. Dan sungguh (pemindahan kiblat) itu terasa amat berat, kecuali bagi orang-orang yang telah diberi petunjuk oleh Allah. (Al-Baqarah: 143) Allah ﷻ berfirman, "Sesungguhnya Kami pada mulanya mensyariatkan kepadamu Muhammad untuk menghadap ke arah Baitul Maqdis, kemudian Kami palingkan kamu darinya untuk menghadap ke Ka'bah. Hal ini tiada lain hanya untuk menampakkan keadaan sesungguhnya dari orang-orang yang mengikutimu, taat kepadamu, dan menghadap bersamamu ke mana yang kamu hadapi." dan siapa yang membelot. (Al-Baqarah: 143) Maksudnya, murtad dari agamanya.
“Dan sungguh (pemindahan kiblat) itu terasa amat berat.” (Al-Baqarah: 143) Yakni pemindahan kiblat dari Baitul Maqdis ke Ka'bah terasa amat berat, kecuali bagi orang-orang yang mendapat hidayah dari Allah serta merasa yakin dengan percaya kepada Rasul, dan semua yang didatangkan beliau hanyalah kebenaran semata yang tidak diragukan lagi. Allah ﷻ berbuat menurut apa yang dikehendaki-Nya, Dia memutuskan hukum menurut kehendak-Nya, Dia berhak membebankan kepada hamba-hamba-Nya apa yang Dia kehendaki, dan me-nasakh apa yang Dia kehendaki. Hanya milik-Nyalah hikmah yang sempurna dan hujah (alasan) yang kuat dalam hal tersebut secara keseluruhan.
Lain halnya dengan orang-orang yang di dalam hati mereka terdapat penyakit; sesungguhnya setiap kali terjadi sesuatu hal, maka timbullah rasa keraguan dalam hati mereka. Berbeda dengan keadaan orang-orang yang beriman, di dalam hati mereka keyakinan dan kepercayaan bertambah kuat, seperti yang disebutkan di dalam firman-Nya: “Dan apabila diturunkan suatu surat, maka di antara mereka (orang-orang munafik) ada yang berkata, "Siapakah di antara kalian yang bertambah imannya dengan (turunnya) surat ini?” Adapun orang-orang yang beriman, maka surat ini menambah imannya dan mereka merasa gembira. Dan adapun orang-orang yang di dalam hati mereka ada penyakit, maka dengan surat itu bertambah kekafiran mereka, di samping kekafirannya (yang telah ada).”(At-Taubah: 124-125)
“Katakanlah, Al-Qur'an itu adalah petunjuk dan penawar bagi orang-orang yang beriman. Dan orang-orang yang tidak beriman pada telinga mereka ada sumbatan, sedangkan Al-Qur'an itu suatu kegelapan bagi mereka." (Fushshilat: 44)
“Dan Kami turunkan dari Al-Qur'an suatu yang menjadi penawar dan rahmat bagi orang-orang yang beriman, dan Al-Qur'an itu tidaklah menambah kepada orang-orang yang zalim selain kerugian.” (Al-Isra: 82)
Karena itu, terbuktilah bahwa orang-orang yang teguh dalam membenarkan Rasulullah ﷺ dan tetap mengikutinya dalam hal tersebut serta menghadap menurut apa yang diperintahkan oleh Allah ﷻ kepadanya tanpa bimbang dan tanpa ragu barang sedikit pun, mereka adalah para sahabat yang terhormat.
Sebagian ulama mengatakan bahwa orang-orang yang mendapat predikat sabiqin awwalin adalah dari kalangan Muhajirin dan orang-orang Anshar, yaitu mereka yang shalat ke dua kiblat.
Imam Al-Bukhari mengatakan sehubungan dengan tafsir ayat ini bahwa telah menceritakan kepada kami Musaddad, telah menceritakan kepada kami Yahya, dari Sufyan, dari Abdullah ibnu Dinar, dari Ibnu Umar yang menceritakan: Ketika orang-orang sedang mengerjakan shalat Subuh di Masjid Quba, tiba-tiba datanglah seorang lelaki, lalu lelaki itu berkata, "Sesungguhnya telah diturunkan kepada Nabi ﷺ sebuah ayat yang memerintahkan kepada Nabi ﷺ agar menghadap ke arah Ka'bah, maka menghadaplah kalian ke Ka'bah." Maka mereka pun menghadapkan dirinya ke Ka'bah.
Hadits ini diriwayatkan pula oleh Imam Muslim melalui jalur yang lain dari sahabat Ibnu Umar, dan Imam At-Tirmidzi meriwayatkannya melalui hadits Sufyan Ats-Tsauri.
Di dalam riwayat Imam At-Tirmidzi disebutkan bahwa mereka sedang rukuk, lalu mereka berputar, sedangkan mereka dalam keadaan masih rukuk menghadap ke arah Ka'bah. Demikian pula yang diriwayatkan oleh Imam Muslim melalui hadits Hammad ibnu Salimah, dari Sabit, dari Anas dengan lafal yang mirip.
Hal ini menunjukkan betapa sempurnanya ketaatan mereka kepada Allah dan Rasul-Nya, juga ketundukan mereka terhadap perintah-perintah Allah ﷻ. Semoga Allah melimpahkan keridaan-Nya kepada mereka (para sahabat) semua.
Firman Allah ﷻ: “Dan Allah tidak akan menyia-nyiakan iman kalian.” (Al-Baqarah: 143) Yakni shalat kalian yang telah kalian lakukan dengan menghadap ke arah Baitul Maqdis sebelum ada pemindahan ke arah Ka'bah. Dengan kata lain, Allah ﷻ tidak akan menyia-nyiakan pahalanya; pahala itu ada di sisi-Nya.
Di dalam kitab shahih disebutkan melalui Abu Ishaq As-Subai'i, dari Al-Barra yang menceritakan: Telah meninggal dunia kaum yang dahulu mereka shalat menghadap ke Baitul Maqdis, maka orang-orang bertanya, "Bagaimanakah keadaan mereka?" Lalu Allah ﷻ menurunkan firman-Nya, "Dan Allah tidak akan menyia-nyiakan iman kalian" (Al-Baqarah: 143).
Hadits diriwayatkan oleh Imam At-Tirmidzi, dari Ibnu Abbas, dan Imam At-Tirmidzi menilainya shahih.
Ibnu Ishaq mengatakan, telah menceritakan kepadaku Muhammad ibnu Abu Muhammad, dari Ikrimah atau Sa'id ibnu Jubair, dari Ibnu Abbas sehubungan dengan takwil firman-Nya: “Dan Allah tidak akan menyia-nyiakan iman kalian.” (Al-Baqarah: 143) Yaitu iman kalian kepada kiblat yang terdahulu, dan kepercayaan kalian kepada Nabi kalian serta mengikutinya menghadap ke arah kiblat yang lain (Ka'bah). Dengan kata lain, Allah pasti akan memberi kalian pahala keduanya, “Sesungguhnya Allah Maha Pengasih lagi Maha Penyayang kepada manusia.” (Al-Baqarah: 143)
Al-Hasan Al-Basri mengatakan sehubungan dengan takwil firman-Nya: “Dan Allah tidak akan menyia-nyiakan iman kalian.” (Al-Baqarah: 143) Dengan kata lain, Allah tidak akan menyia-nyiakan Muhammad ﷺ dan berpalinglah kalian bersamanya mengikuti ke mana dia menghadap, “Sesungguhnya Allah Maha Pengasih lagi Maha Penyayang kepada manusia.” (Al-Baqarah: 143)
Di dalam kitab shahih disebutkan bahwa Rasulullah ﷺ melihat seorang wanita dari kalangan tawanan perang, sedangkan antara wanita itu dengan anaknya telah dipisahkan. Maka setiap kali wanita itu menjumpai seorang bayi, ia menggendongnya dan menempelkannya pada teteknya, sedangkan dia terus berputar ke sana kemari mencari bayinya. Setelah wanita itu menemukan bayinya, maka langsung digendong dan disusukannya. Maka Rasulullah ﷺ bersabda: "Bagaimanakah menurut pendapat kalian, akankah wanita ini tega melemparkan bayinya ke dalam api, sedangkan dia sendiri mampu untuk tidak melemparkannya?" Mereka menjawab, "Tentu tidak, wahai Rasulullah." Rasulullah ﷺ bersabda, "Maka demi Allah, sesungguhnya Allah lebih sayang kepada hamba-hamba-Nya daripada wanita ini kepada anaknya.
Jika Allah menjadikan Kakbah sebagai kiblat yang paling utama karena dibangun oleh bapak para nabi, yaitu Nabi Ibrahim, maka demikian pula Kami telah menjadikan kamu, umat Islam, umat pertengahan, yaitu umat terbaik yang pernah ada di bumi ini. Umat yang terbaik sangatlah pantas menjadi saksi. Tujuannya adalah agar kamu menjadi saksi atas perbuatan manusia, yaitu ketika nanti pada hari Kiamat jika ada dari mereka yang mengingkari bahwa rasul-rasul mereka telah menyampaikan pesan-pesan Allah atau adanya penyimpangan pada ajaran mereka. Di samping itu, juga agar Rasul, Muhammad, menjadi saksi atas perbuatan kamu yaitu dengan memberikan petunjuk dan arahan-arahannya ketika masih hidup serta jalan kehidupannya juga petunjuknya ketika sudah meninggal. Allah kemudian menjelaskan tujuan pengalihan kiblat, yaitu menguji keimanan seseorang. Kami tidak menjadikan kiblat yang dahulu kamu berkiblat kepadanya melainkan agar Kami mengetahui siapa yang mengikuti Rasul dan siapa yang berbalik ke belakang. Bagi mereka yang tetap istikamah dengan keimanannya, mereka akan mengikuti apa pun yang diperintahkan oleh Allah dan Rasul-Nya, baik dalam pengalihan kiblat atau lainnya. Sebaliknya, bagi yang lain, mereka akan menolak dan enggan mengikuti perintah Allah dan Rasul-Nya. Ihwal pemindahan kiblat memang mengundang persoalan bagi sebagian kelompok. Oleh karena itu, pemindahan kiblat itu sangat berat kecuali bagi orang yang telah diberi petunjuk oleh Allah. Sebagian kelompok menganggap persoalan kiblat adalah termasuk ajaran yang sudah baku, tidak bisa diubah lagi, seperti halnya tauhid. Namun, sebagian lagi, yaitu orang-orang yang istikamah dalam beriman, menganggap bahwa persoalan ini termasuk kebijakan Allah yang bisa saja berubah. Dan Allah tidak akan menyia-nyiakan imanmu. Sungguh, Allah Maha Pengasih, Maha Penyayang kepada manusia.
Sebelum arah kiblat dipindahkan kembali ke Kakbah, Nabi sering menengadahkan wajahnya ke arah langit. Nabi sangat berharap agar Allah segera memindahkan kiblat dari Baitulmakdis ke Kakbah, maka turunlah ayat ini. Kami melihat wajahmu, wahai Nabi Muhammad, sering menengadah ke langit. Kami Maha Mengerti tentang keinginanmu, oleh karena itu akan Kami palingkan engkau ke kiblat yang engkau senangi. Maka hadapkanlah wajahmu ke arah Masjidilharam. Dan di mana saja engkau berada, wahai pengikut Nabi Muhammad, hadapkanlah wajahmu ke arah itu. Dengan pemindahan ini, Baitulmakdis sudah tidak lagi menjadi kiblat salat yang sah. Orang Yahudi dan Nasrani tahu benar akan hal ini. Dan sesungguhnya orang-orang yang diberi Kitab Taurat dan Injil tahu bahwa pemindahan kiblat itu adalah kebenaran dari Tuhan mereka. Hal itu mereka ketahui dari kitab-kitab suci mereka. Dan Allah tidak lengah terhadap apa yang mereka kerjakan. Allah pasti akan mencatat semua langkah perbu-atan mereka yang melawan ketentuan-Nya.
Umat Islam adalah ummatan wasathan umat yang mendapat petunjuk dari Allah ﷻ, sehingga mereka menjadi umat yang adil serta pilihan dan akan menjadi saksi atas keingkaran orang yang kafir. Umat Islam harus senantiasa menegakkan keadilan dan kebenaran serta membela yang hak dan melenyapkan yang batil. Mereka dalam segala persoalan hidup berada di tengah orang-orang yang mementingkan kebendaan dalam kehidupannya dan orang-orang yang mementingkan ukhrawi saja. Dengan demikian, umat Islam menjadi saksi yang adil dan terpilih atas orang-orang yang bersandar pada kebendaan, yang melupakan hak-hak ketuhanan dan cenderung kepada memuaskan hawa nafsu. Mereka juga menjadi saksi terhadap orang-orang yang berlebih-lebihan dalam soal agama sehingga melepaskan diri dari segala kenikmatan jasmani dengan menahan dirinya dari kehidupan yang wajar. Umat Islam menjadi saksi atas mereka semua, karena sifatnya yang adil dan terpilih dan dalam melaksanakan hidupnya sehari-hari selalu menempuh jalan tengah. Demikian pula Rasulullah ﷺ menjadi saksi bagi umatnya, bahwa umatnya itu sebaik-baik umat yang diciptakan untuk memberi petunjuk kepada manusia dengan amar makruf dan nahi mungkar.
Kemudian dijelaskan bahwa perubahan kiblat dari Baitulmakdis ke Ka'bah adalah untuk menguji manusia, siapa di antara mereka yang benar-benar beriman dan mengikuti Rasul serta siapa pula yang lemah imannya, membelok dari jalan yang lurus. Memang pemindahan kiblat itu dirasakan sangat berat oleh orang yang fanatik kepada kiblat yang pertama, karena manusia pada umumnya sulit untuk mengubah dan meninggalkan kebiasaannya. Tetapi orang yang mendapat petunjuk dari Allah dengan mengetahui hukum-hukum agamanya dan rahasia syariatnya, mereka sadar bahwa melaksanakan ibadah dengan menghadap kiblat itu adalah semata-mata karena perintah Allah bukan karena suatu rahasia yang tersembunyi pada tempat itu, dan bahwa penempatan kiblat itu untuk menghimpun manusia pada satu arah serta untuk persatuan umat.
Untuk menghilangkan keragu-raguan dari sebagian kaum Muslimin tentang pahala salatnya selama mereka menghadap ke Baitulmakdis dulu, maka Allah menerangkan bahwa Dia sekali-kali tidak akan menyia-nyiakan iman dan amal orang-orang yang mematuhi Rasul karena Allah Maha Pengasih dan Maha Penyayang.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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JUZ 2
“Akan berkata yang bodoh-bodoh dari manusia itu, ‘Apakah yang mematingkan Mereka itu dari kiblat Merekayang telah ada Mereka padanya?'"
(pangkal ayat 142)
Setelah Rasulullah ﷺ berhijrah ke Madinah, kiblat yang beliau hadapi ialah Baitul Maqdis. Setelah enam belas atau tujuh belas bulan, lalu dipalingkan kiblat itu ke Ka'bah. Di dalam ayat ini telah diperingatkan kepada Rasulullah ﷺ bahwa sebelum kiblat itu beralih, orang-orang yang bodoh di kalangan manusia itu akan men-jadikannya percakapan yang ribut, mengapa dialihkan kiblatnya, padahal selama ini dia berkiblat ke Baitul Maqdis. Di dalam ayat ini disebut sufahaau, sebagai kata jamak dari safih, yaitu orang-orang bodoh yang berpikiran dangkal, yang bercakap asal bercakap saja, tetapi tidak sanggup mempertanggungjawabkan apa yang diucapkannya. Mereka bercakap hanya asal keluar saja. Ada yang berkata bahwa peralihan kiblat ini ialah karena Muhammad itu berpikir kurang matang, sebentar menghadap ke sana sebentar menghadap kemari. Dan, ada pula yang berkata bahwa Muhammad hendak mengajak manusia kembali kepada agama nenek moyangnya, sebab di waktu itu, di Ka'bah masih didapati berhala-berhala. Semuanya ini adalah lidah yang tidak bertulang. Maka, di dalam ayat ini Nabi diberi peringatan bahwa sebagaimana sudah terbiasa, apabila seorang rasul atau pemimpin membuat suatu perubahan baru, sudah pasti akan ada ribut-ribut. Meski demikian, ribut-ribut hanya akan datang dari orang-orang bodoh, orang yang tidak bertanggung jawab, baik penduduk Madinah yang memang munafik maupun orang Yahudi yang berkeliaran di Madinah yang tidak merasa senang hati, karena dengan peralihan kiblat dari Baitul Maqdis itu, kemegahan mereka akan runtuh. Sebab, menurut mereka, sumber agama Yahudi itu adalah Baitul Maqdis dan di Baitul Maqdis pula timbul nabi-nabi dan rasul-rasul dari Bani Israii. Dengan demikian, orang dapat mengambil kesan bahwa ajaran Nabi Muhammad itu hanylah tiruan atau jiplakan dari agama mereka saja. Kepada Nabi Muhammad diperingatkan bahwa kata-kata dari orang-orang yang bodoh itu tidak perlu diacuhkan. Yang akan diberi penerangan bukanlah si bodoh dan dungu atau bebal, melainkan orang yang berpikir waras. Sebab itu, berfirman Allah dalam lanjutan ayat itu, “Katakanlah, ‘Kepunyaan Allah timur dan barat."‘ Artinya, bahwasanya di sisi Tuhan, baik barat maupun timur, baik utara maupun selatan, adalah sama saja. Segala penjuru dunia ini Allah yang empunya. Jika di waktu yang sudah-sudah orang berkiblat ke Baitul Maqdis, bukanlah berarti bahwasanya Allah Ta'ala bertempat di Baitul Maqdis dan jika kemudian dialihkan ke Ka'bah, bukan pula berarti Allah bertempat di Ka'bah atau telah berpindah ke sana. Soal peralihan tempat bukanlah soal penempatan Allah di salah satu tempat,
“Dia memberi petunjuk siapa yang Dia kehendakii, kepada jalan yang lurus."
(ujung ayat 142)
Ayat ini memberi kejelasan bahwa soal beralih atau tetapnya kiblat bukanlah berarti karena tempat itu yang kita sembah. Timur dan barat, utara dan selatan, dan penjuru yang mana pun adalah kepunyaan Allah.
Di antara Baitul Maqdis dan Baitullah al-Haram di Mekah tidak ada perbedaan pada sisi Allah. Keduanya sama-sama terdiri atas batu dan kapur yang diambil dari bumi Allah. Tujuan yang terutama adalah tujuan hati, yaitu memohonkan petunjuk jalan yang lurus kepada Allah, yang Allah bersedia memberikannya kepada barangsiapa yang Dia kehendaki. Dengan keterangan ini, dijelaskan duduk soal yang bisa mengacaukan pikiran karena kacau balau dari cara berpikir orang-orang yang bodoh. Tegasnya, meskipun tetap menghadap ke Baitul Maqdis ataupun telah beralih kepada Ka'bah, tetapi kalau hati tidak jujur, kalau langkah yang ditempuh di dalam hidup adalah langkah curang, beralih atau tidak beralih kiblat tidaklah akan membawa perubahan bagi jiwa.
Oleh sebab itu, percakapan dari orang-orang yang bodoh janganlah sampai membawa orang-orang yang berakal cerdas terpesona dari maksud agama yang bermula. Jangan sampai orang yang berakal pikiran cerdas me-ninggalkan pokok (prinsip) karena terbawa oleh aliran yang kacau dari orang bodoh lalu bertengkar pada soal ranting (detail).
Untuk itu, dijelaskan lagi bagaimana kedudukan umat Muhammad di dalam menegakkan jalan lurus yang dikehendaki itu. Berkatalah ayat selanjutnya,
“Dan demikianlah!, telah Kami jadikan kamu suatu umat yang di tengah."
(pangkal ayat 143)
Dan, ada dua umat yang datang sebelum umat Muhammad, yaitu umat Yahudi dan umat Nasrani. Terkenallah di dalam riwayat perjalanan umat-umat itu bahwasanya umat Yahudi terlalu condong kepada dunia, kepada benda dan harta, sehingga di dalam catatan kitab suci mereka sendiri kurang sekali diceritakan dari hal soal akhirat. Lantaran itulah, sampai ada di antara mereka yang berkata bahwa kalau mereka masuk neraka kelak, hanyalah beberapa hari saja, tidak akan lama.
Sebaliknya, itu adalah ajaran Nasrani yang lebih mementingkan akhirat saja, meninggalkan segala macam kemegahan dunia, sampai mendirikan biara-biara tempat bertapa dan menganjurkan pendeta-pendeta supaya tidak kawin. Akan tetapi, kehidupan ruhani yang sangat mendalam ini akhirnya hanya dapat dituruti oleh golongan yang terbatas ataupun dilanggar oleh yang telah menempuhnya sebab berlawanan dengan tabiat kejadian manusia, terutama setelah agama ini dipeluk oleh bangsa Romawi dan diakui menjadi agama kerajaan.
Maka, sekarang datanglah ayat ini memperingatkan kembali umat Muhammad bahwa mereka adalah suatu umat yang di tengah, menempuh jalan lurus; bukan terpaku kepada dunia sehingga diperhamba oleh benda dan materi walaupun dengan demikian akan mengisap darah sesama manusia. Bukan pula hanya semata-mata mementingkan ruhani, sehingga tidak bisa dijalankan, sebab tubuh kita masih hidup. Islam datang mempertemukan kembali di antara kedua jalan hidup itu. Di dalam ibadah shalat mulai jelas pertemuan di antara keduanya itu; shalat dikerjakan dengan badan, melakukan berdiri ruku' dan sujud, tetapi semuanya itu hendaklah dengan hati yang khusyu.
Ini menunjukkan jalan tengah di antara tiga agama yang serumpun.
Maka, berkata ayat selanjutnya, “Supaya kamu menjadi saksi-saksi alas manusia!'
Umat Muhammad sebagai umat yang jalan tengah, akan menjadi saksi atas umat nabi-nabi yang lain tentang kebenaran risalah rasul-rasul yang telah disampaikan kepada umat mereka masing-masing. Dan, berkata lanjutan ayat, “Dan adalah Rasul menjadi saksi (pula) atas kamu!" Rasul itu adalah Nabi Muhammad ﷺ yang menjadi saksi pula di hadapan Allah kelak, sudahkah mereka menjalankan tugasnya se bagai umat yang menempuh jalan tengah, adakah kamu jalankan tugas kamu itu dengan baik, ataukah kamu campur adukkan sajakah di antara yang hak dan yang batil sebab sifat tengahmu itu telah hilang.
Setelah itu, sebagai lanjutan dari ayat, Allah terangkanlah tentang maksud peralihan kiblat di dalam membangun ummatan wasathan, “Dan tidaklah Kami jadikan kiblat yang telah ada engkau atasnya," yaitu kiblat ke Baitul Maqdis yang satu tahun setengah lamanya Rasul berkiblat ke sana lalu dialihkan kepada Ka'bah yang ada di Mekah, “Melainkan supaya Kami ketahui siapa yang mengikut Rasul dan siapa yang berpaling atas dua tumitnya."
Kiblat yang asal adalah Ka'bah juga. Ayat-ayat yang terdahulu dari ini telah menerangkan panjang lebar bahwa Ka'bah itu didirikan oleh Nabi Ibrahim, jauh lebih tua dari Baitul Maqdis. Karena kiblat dikembalikan kepada asalnya maka orang Yahudi selama satu setengah tahun bermegah dan merasa bangga sebab hal itu mereka pandang adalah kemenangan mereka. Dengan peralihan kiblat terbuktilah mana orang yang bertahan pada ujung, yang selama ini menunjukkan suka kepada Rasul lantaran kiblat menuju tempat yang disukainya, yaitu orang Yahudi. Setelah kiblat beralih, dia menunjukkan tantangan. Demikian pula kaum munafik, yang selalu mencari-cari saja soal-soal yang akan mereka timpakan kesalahannya kepada Rasul, “Dan meruanglah berat kecuali atas orang yang diberi petunjuk oleh Allah."
Orang yang imannya ragu-ragu dan imannya tidak mendalam merasa berat atas terjadinya peralihan kiblat itu. Dirawikan oleh Ibnu jarir dari Ibnu Juraij bahwa beliau ini berkata, “Bahwasanya orang-orang yang baru masuk Islam, setelah kiblat dialihkan, ada yang kembali jadi kafir. Mereka berkata, ‘Apa ini? Sebentar ke sana, sebentar ke situ.'" Menurut suatu riwayat dari Imam Ahmad, Abdullah bin Humaid, Tirmidzi, Ibnu Hibban, ath-Thabrani, dan al-Hakim dari Ibnu Abbas, beliau berkata, “Tatkala Rasulullah ﷺ mengalihkan kiblat itu ada beberapa orang yang bertanya kepada beliau, ‘Ya, Rasulullah. Sekarang kiblat telah beralih. Bagaimana jadinya dengan orang-orang yang telah mati, sedang di kala hidupnya mereka shalat berkiblat ke Baitul Maqdis?'
Untuk menjawab pertanyaan itu datanglah lanjutan ayat, ‘Dan tidaklah Allah akan menyia-nyiakan iman kamu!" Artinya, orang-orang yang mati sebelum kiblat beralih, mereka itu beramal karena imannya juga. Amal mereka itu yang timbul dari iman itu tidaklah akan disia-siakan oleh Allah. Ketaatan mereka dan ibadah mereka yang khusyu diterima juga oleh Allah dengan sebaik-baik penerimaan.
“.Sesungguhnya, Allah terhadap manusia adalah penyantun dan penyayang."
(ujung ayat 143)
"Changing the Qiblah ـ Direction of the Prayer
Allah says;
سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ مَا وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ
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 إِيمَانَكُمْ 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:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
(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 إِيمَانَكُمْ
(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:
فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ
(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 الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ
(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 وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا
(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 الْمَشْرِقُ وَالْمَغْرِبُ
(Say (O Muhammad):""To Allah belong both, east and the west), meaning, the command, the decision and the authority are for Allah Alone. Hence:
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ 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:
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ 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 الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ
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 يَحْسِدونَنَا عَلَى شَيْء كَمَا يَحْسِدونَنا عَلَى يَوْمِ الْجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُوا عَنْهَا وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ 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 جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ 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 اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ هُوَ سَمَّـكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـذَا لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَتَكُونُواْ 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:
يُدْعَى نُوحٌ يَوْمَ الْقِيَامة فَيُقَالُ لَهُ هَلْ بَلَّغْتَ
Nuh will be called on the Day of Resurrection and will be asked, `Have you conveyed (the Message)?'
فَيَقُولُ نَعَمْ
He will say, `Yes.'
فَيُدْعَى قَوْمُهُ فَيُقَالُ لَهُمْ هَلْ بَلَّغَكُمْ
His people will be summoned and asked, `Has Nuh conveyed (the Message) to you?'
فَيَقُولُونَ مَا أتَانَا مِنْ نَذِيرٍ وَمَا أتَانَا مِنْ أَحَدٍ
They will say, `No warner came to us and no one (Prophet) was sent to us.'
فَيُقَالُ لِنُوح مَنْ يَشْهَدُ لَكَ
Nuh will be asked, `Who testifies for you?'
فَيَقُولُ مُحَمَّدٌ وَأُمَّتُهُ قال فَذلِكَ قَوْلُهُ
He will say, `Muhammad and his Ummah.'
This is why Allah said:
وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا
(Thus We have made you a Wasat nation).
قَالَ
The Prophet said;
والْوَسَطُ الْعَدْلُ فَتُدْعَون فَتَشْهَدُونَ لَهُ بِالْبَلَغِ ثُمَّ أَشْهَدُ عَلَيْكُم
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 يَوْمَ الْقِيَامَةِ وَمَعَهُ الرَّجُلَنِ وَأَكْثَرُ مِنْ ذلِكَ فيُدْعَى قَوْمُهُ فَيُقَالُ هَلْ بَلَّغَكُمْ 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 هَلْ بَلَّغْتَ قَوْمَكَ
He would be asked, `Have you conveyed (the Message) to your people?'
فَيَقُولُ نَعَمْ
He would say, `Yes.'
فَيُقالُ مَنْ يَشْهَدُ لَكَ
He would be asked, `Who testifies for you?'
فَيَقُولُ مُحَمَّدٌ وَأُمَّتُهُ
He would say, `Muhammad and his Ummah.'
فَيُدْعَى مُحَمَّدٌ وَأُمَّتُهُ فَيُقَالُ لَهُمْ هَلْ بَلَّغَ هذَا قَوْمَهُ
Muhammad and his Ummah would then be summoned and asked, `Has he conveyed (the Message) to his people?'
فَيَقُولُونَ نَعَمْ
They would say, `Yes.'
فَيُقَالُ وَمَا عِلْمُكُمْ
They would be asked, `Who told you that?'
فَيَقُولُونَ جَاءَنَا نَبِيُّنَاصلى الله عليه وسلّم فأخْبَرَنَا أَنَّ الرُّسُلَ قَدْ بَلَّغُوا
They would say, `Our Prophet (Muhammad) came to us and told us that the Messengers have conveyed (their Messages).'
فَذلِك قَوْلُهُ عَزَّ وَجَلَّ
Hence Allah's statement:
وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا
Thus We have made you a Wasat nation.
قَالَ عَدْلا
He said, ""the `Adl,'
he then continued reciting the Ayah,
وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ 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 مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْر أَدْخَلَهُ اللهُ الْجَنَّــة
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,
وَاثْنَان
`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 جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ وَإِن كَانَتْ 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 عَقِبَيْه
(...from those who would turn on their heels.),
meaning, reverts from his religion.
Allah then said,
وَإِن كَانَتْ 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 أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ
وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ
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 الْقُرْءَانِ مَا هُوَ شِفَأءٌ وَرَحْمَةٌ لِّلْمُوْمِنِينَ 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 إِيمَانَكُمْ
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 إِيمَانَكُمْ
(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 إِيمَانَكُمْ
(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:
أَتُرَوْنَ هذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ وَهِي تَقْدِرُ عَلى أَنْ لَا تَطْرَحَه
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 أَرْحَمُ بِعِبَادِهِ مِنْ 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:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ
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:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven), until,
فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ
(turn your faces (in prayer) in that direction).
The Jews did not like this ruling and said:
مَا وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ
""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:
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
so wherever you turn (yourselves or your faces) there is the Face of Allah. (2:115)
and:
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَأ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ
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 وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
(...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:
وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ
(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 أُوْتُواْ الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ
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 يَعْمَلُونَ
And Allah is not unaware of what they do.
The Stubbornness and Disbelief of the Jews
Allah says;
وَلَيِنْ أَتَيْتَ الَّذِينَ أُوْتُواْ الْكِتَابَ بِكُلِّ ايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ
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 حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُوْمِنُونَ
وَلَوْ جَأءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ 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:
وَلَيِنْ أَتَيْتَ الَّذِينَ أُوْتُواْ الْكِتَابَ بِكُلِّ ايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ
(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 قِبْلَتَهُمْ
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 بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ
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 اتَّبَعْتَ أَهْوَاءهُم مِّن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ 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."
Thus, in the same way that We guided you to it, We appointed you, O community of Muhammad may peace and salutation be upon him, a midmost community, excellent and upright, that you might be witnesses to the people, on the Day of Resurrection, that their messengers delivered [the Message] to them; and that the Messenger might be a witness to you, that he delivered [the Message] to you, and We did not appoint, make, the direction, for you now, the direction, you were facing, that is the Ka'ba: the Prophet may peace and salutation be upon him used to face it in prayer, but when he emigrated he was commanded to face the Holy House [of Jerusalem], in order to win the hearts of the Jews. He prayed in this direction for sixteen or seventeen months before he changed direction; except that We might know, [that it become] manifest knowledge, who followed the Messenger, and believed in him, from him who turned on his heels, and returned to unbelief doubting the religion and thinking that the Prophet may peace and salutation be upon him was confused about this issue; and a number of them apostatised as a result of this- though it, the change of direction, were (wa-in, 'though', is softened, and its noun apocopated, originally being: wa-innahaa) a grave thing, troublesome for people, save for those, of them, whom God has guided; but God would never cause your faith, that is, your prayers towards the Holy House [of Jerusalem], to be wasted, but He will reward you for them (the reason that this [verse] was revealed was that some had asked about the status of those that had died before the change of direction [of prayer]); truly, God is Gentle with, believing, people, Merciful, when He does not let their deeds go to waste (al-ra'fa means 'intensity of mercy', and is mentioned first to allow for the end rhyme of the verse [with the preceding one]).
The verse qualifies the Islamic nation (Ummah) with the objective Wasat which signifies "moderate, middle or central", and is usually applied to a thing considered to be the best of its kind. According to a hadith reported by al-Tirmidhi from the blessed Companion Abu Said al-Khudri ؓ ، the word Wasat وَسَطً is to be interpreted as "just" - in the sense of being "the best" (Qurtubi). The verse points out that just as Allah has granted to the Muslims a Qiblah قبلہ which is superior to all other orientations, in the same way He has bestowed upon the Islamic Ummah the unparalleled distinction of being moderate, balanced and just - in short, the honour of occupying the central position among all the Ummahs or Traditional communities. This distinction will manifest itself in its full resplendence on the Day of Judgment. Those among the earlier Ummahs who had been denying their prophets would, on that day, pretend that they had never received a book from Allah nor had any prophet given them any kind of guidance. The Islamic Ummah would, then, be called upon to bear witness, and it would, testify that prophets had been coming from Allah in every age, and providing guidance to each and every people. The earlier Ummahs would raise the objection that since the Islamic Ummah did not exist at that time and could not possibly know what had been happening before it came into being, its testimony against the earlier peoples could not be valid. In reply to this, the Islamic Ummah would maintain that even if it was not an eyewitness to the events of the past, yet it had received an authentic report from the most reliable source of information that can possibly be - that is, from the Last Prophet ﷺ and from the Last Book of Allah. The Holy Prophet ﷺ himself would be called in as a witness, and he would confirm the testimony of his Ummah. (For details, see the various Ahadith reported in the collections of al-Bukhari, al-Tirmidhi, al-Nasa'i and Imam Ahmad).
The most moderate of all people
According to the present verse, the characteristic quality which confers a superiority on the Islamic Ummah over others is its being Wasat وَسَطً - (a word which has been variously translated into English as "midmost, moderate, just, intermediary, middle, central or justly balanced." ) In order to explain the implications of the word Wasat وَسَطً , commentators have usually made use of another Arabic adjective معتدل Mu'tadil (signifying "moderate or temperate" ) and the noun I` tidal اعتدال which means "being equal"; both the words come from the root Adl عدل which signifies "to be equal, or to make equal".41
41. So, for the purpose of the present discussion we shall choose the English word "moderation" in order to explain certain essential features of the Islamic Ummah.
In this regard one would like to know why the superiority of a human group or individual should be made to depend on the quality of moderation. Let us begin this discussion with a quite tangible fact. All the medical systems, old or new, are unanimous in accepting the principle that the health of the human body depends on the temperateness of the different elements of which it is composed, and that illness or disease comes from a disturbance of this equilibrium. According to the ancient Greek medicine, which was further developed by the Muslims, these elements or "humours" are four in number - blood, phlegm, yellow bile and black bile, and the humours produce four physical states in the body - heat, cold, wetness and dryness. As long as the four states are properly balanced against one another, the human body enjoys good health; but as soon as there is an immoderate increase or decrease in any one of them, the body becomes diseased, and if the balance is not properly restored in time, it may succumb to the forces of death. Similarly, in the ethical and spiritual sphere too health depends on temperateness and inner equilibrium, and illness arises out of intemperance and disequilibrium, which, if allowed to grow, results in spiritual death. At the same time, anyone who has eyes to see would readily discover for himself that the essence of manhood which places man at the head of all created beings, does not lie in the physical states of his body - that he, in fact, shares with all the animals - but in something higher and subtler: namely, spiritual perfection. As the great Sufi poet Rumi رومی has said: "Manhood does not reside in the flesh, or in the fat or in the skin; manhood is nothing else than seeking to please the Friend." As to those who ignore this essential attribute of man and allow it to be destroyed in themselves, Rumi رومی says: "These people you see all around are non-human; they are not men, but only wear the masks of man."
The Universal Man
This being so, we are naturally led to the conclusion that he alone can deserve the title of Al-Insan al-Kamil الانسان الکامل ("the Universal Man" ) who has attained ethical and spiritual equilibrium along with physical equilibrium. This quality has specially been granted to all the prophets (علیہم السلام) ، and, in its most perfect form, to the Holy Prophet ﷺ who is thus "the Universal Man" par excellence. As for humanity in general, Allah has, on the other hand, created a stable and complex system of medicines, instruments and physicians for the physical well-being of man; similarly, He has, on the other hand, sent His prophets who bring divine guidance for man, and who are provided with a certain amount of requisite physical force too, so that they may promulgate this law of equilibrium and moderation in the world. The Holy Qur'an defines the purpose of sending prophets and messengers of Allah to men, and of giving them Divine Books:
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ
"Indeed, We have sent Our messengers with the clear signs, and We have sent down with them the Book and the Balance, so that men might uphold justice. And We have sent own iron in which there is great might and many uses for men." (57:25)
Let us add by way of explanation that "the Book" is meant for producing inner equilibrium and temperateness in men, and "the Balance" for producing equilibrium in their social conduct and economic transactions - the "Balance" may also stand for the Shari'ah of every prophet which helps us to define what "equilibrium" really is in its various applications in the different spheres of human life, and which serves to establish justice in the world.
Now, let us recall that the verse under discussion characterizes the Islamic Ummah with the word Wasat وَسَطً ("moderate, middle, central" ). Our discussion must have made it clear that this simple word comprehends all the qualities which it is possible for an individual or a community of men to possess in this world. Through such a characterization of the Islamic Ummah, the Holy Qur'an has thus indicated that this Ummah possesses the essential quality of manhood to a degree of perfection that no other Ummah does, and that it is superior to all others in serving the purpose for which the whole cosmic order has been created, and for which all the prophets and divine books have been sent.
The Universal Community
Certain other verses of the Holy Qur'an define this essential quality of the Islamic Ummah in more specific terms. For example: وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ : Among those We have created there is an Ummah which guides by the truth, and by it dispenses justice." (7:181) That is to say, the Islamic Ummah displays its spiritual equilibrium in giving up the pursuit of individual desires and interests in order to follow divine guidance and try to make others to do the same, and in settling all kinds of disputes in the light of divine law without being influenced by the vested interests of a person or a group. Another verse is still more specific:
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّـهِ
"You are the best Ummah that has been brought forth for men, bidding to good deeds and forbidding evil deeds and believing in Allah." (3:110)
It is the best Ummah, for it has been granted a unique Prophet ﷺ who taught us to respect all other prophets (علیہم السلام) ، and a Book which is the most comprehensive and the most perfect of all the Divine Books, and has in itself been endowed with the quality of temperateness, moderation and equilibrium to a degree as no other Ummah does enjoy; it has been destined to be the recipient of the most subtle modes of knowledge, to outshine others in all the forms of faith and practice, and, above all, in the fear of Allah - its field of action not limited to any one country or race but extending all over the world, and infusing all the spheres of human existence. The phrase أُخْرِجَتْ لِلنَّاسِ "raised for mankind." (3:110) indicates that the very purpose for which it has been brought into being is to work for the good of men, and to help them find the way to salvation and to Paradise, its function and, so to say, its very insignia as an Ummah being to guide people towards good deeds and to dissuade them from evil deeds. This role of the Islamic Ummah has been formulated very succinctly in a hadith: اَلدینُ نصیحۃ "Religion consists in having the good of others at heart" - particularly of other Muslims. Let us add that the good deeds towards which this Ummah is meant to guide others are those which have been defined as such by the Shari'ah, while the evil deeds from which it is to dissuade them include infidelity (Kufr کفر ), association (Shirk شرک ), innovations in religion (Bid'ah بِدعہ ), sins of different kinds, illegitimate customs, transgression of divine commandments, immoral or indecent actions, etc. As to dissuading people from evil deeds, this too may take various forms - it may require the use sometimes of the tongue, sometimes of the hand, sometimes of the pen and sometimes of the sword - in fact, it would include all the forms of Jihad. As far as the extensive and intensive display of this particular quality is concerned, no other Ummah can compare with the Islamic Ummah.
Moderateness: A Comparative View
Let us now consider how far the temperateness or the moderation of this Ummah is borne out by actual facts. Since it is not possible here to make a detailed comparative study of the respective beliefs and practices of all the Ummahs, we shall give only a few examples which would, we hope, satisfactorily establish the superiority of this Ummah over others.
First of all, let us take up the doctrinal aspect. In the case of the earlier Ummahs one would observe that on the one hand they took their prophets to be the sons of Allah and started worshipping them - وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّـهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّـهِ "The Jews said, 'Ezra is the son of Allah', and the Christians said, 'Christ is the son of Allah'." (9:30) -, and that on the other hand some people from among them, in spite of having recognized and acknowledged their prophet on the basis of his oft-repeated miracles, refused to obey him when he asked them to take part in a holy war, and bluntly said: اذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ "Go forth, you and your Lord, and fight; we will be sitting here." (5:24) We sometimes see even the spectacle of prophets being tortured by their own followers. On the contrary, we have the Islamic Ummah which has such a deep love for the Holy Prophet g that Muslims have, in every period of their history, taken it to be the greatest blessing to be able to sacrifice their own lives and even the lives of their wives and children at his call, and yet it has never exceeded the limit, and has placed the Holy Prophet only in the station of a prophet and not in the station of Allah. In spite of knowing him to be the most perfect of all the prophets (علیہم السلام) ، it has been calling him: "the servant of Allah, and His messenger." The doctrinal position with regard to him, as defined in the famous Arabic poem "Qasidah al-Burdah قصیدہ البردہ ", is that, short of attributing "the sonhood of Allah" to him (which the Christians do in the case of Christ, and which constitutes an act of infidelity), anything that one says in his praise would be correct; or, in the words of a Persian poet, addressing the Holy Prophet ﷺ :
بعد از خدا (اللہ تعالیٰ ) بزرگ تؤی قصہ مختصر
"In short, after God, you are the greatest."
When we turn from the doctrinal aspect to a consideration of the actual attitudes and practices in the matter of worship and rites, we again find similar excesses and aberrations on the part of earlier Ummahs. On the-one hand, we see their religious scholars misinterpreting or changing the injunctions of their Shari'ah and even distorting the Sacred Books for a few pieces of silver, and inventing all kinds of ruses to get rid of divinely ordained rites; on the other hand, we find people giving up the world altogether, imprisoning themselves in monastic cells, refusing to accept their share in the blessings of the physical world which Allah has not only granted to man but the enjoyment of which also He has permitted, and, in short, believing that imposing hardships on oneself carries the highest merit and is in itself an act of worship par excellence. The history of Islamic Ummah, on the contrary, presents a totally different picture. On the one hand, it has never adopted monasticism as the supreme form of religious life - in fact, Islam forbids such an attitude. On the other hand, through its readiness to sacrifice property and life, even children and all for the sake of the commandments of Allah and His Prophet ﷺ ، the Ummah established its sway even politically over a considerable area of the world. It has demonstrated in its practice as no other Ummah has that religion is meant to be put into action in the market- places and the halls of power as much as in the mosques and the contemplative retreats. It is the Islamic Umniah which has shown the world how the poor in spirit can move about in the robes of kings, and the kings in spirit conceal themselves in the garb of beggars - all because the king as well as the beggar knows that the greatest dignity lies in being the servant of Allah.
In the sphere of human and social relations too, the earlier Ummahs have in their behaviour been guilty of excess in one way or another. On the one hand, we see an indifference to human rights and particularly an utter disregard of the rights of women, and, in general, a pursuit of individual interests and desires irrespective of the question of right and wrong. On the other hand, we have the display of an exaggerated sentimentality which forbids the eating of animal flesh, in spite of Allah having made it lawful, and which frowns upon the killing of an insect even accidentally. It was the Islamic Ummah and its Shari'ah which established an equilibrium and a just order in the field of human relations. On the other hand, it set down a clear code of human rights, extended them to women as well, and prescribed that not only in times of peace but on the battle-field itself the enemies too must enjoy certain inalienable rights. On the other hand, it clearly demarcated every right and every duty, and put down every act of falling back from the prescribed mark or exceeding it as a crime. The Islamic Shari'ah also taught that one should try to fulfill all of one's obligations towards others, but if one ﷺ one's own rights suffer, one should exercise patience and forgiveness.
In the economic sphere too, the other Ummahs have been a prey to excesses of different kinds. For example, in our own age we have, on the one hand, the Capitalist system which pays no heed to the distinction between the lawful and the unlawful, and is totally blind to the welfare of the people, but exalts the amassing of wealth as the highest virtue; on the other hand are certain economic systems which have no respect for personal property. In actual fact, the essence of these two hostile systems is the same - the pursuit of worldly things as the be-all and the end-all of human life. Contrary to this, the Islamic Shari'ah brings the conflicting elements into an equilibrium, giving to each its proper place. On the one hand, it does not allow the amassing of wealth to be made the ultimate end of man's effort, nor does it make human dignity depend on the considerations of money or rank or office. On the other hand, it promulgates certain principles for the distribution of wealth in a balanced manner so that no member of a society should be deprived of the basic necessities of life, nor should an individual or a group appropriate all the available wealth. The things which can be shared in common by all the members of a society have been entrusted to public or joint control, while in certain specific things the right to private property has been fully respected. It made a clear-cut distinction between lawful (Halal حلال ) possessions and unlawful (Haram حرام ) possessions, insisting on the spiritual merit of lawful possessions and laying down the rules for making use of them.
Injunctions and related considerations
(1) According to the present verse, Allah has made the Islamic Ummah an equitable and just, and hence a trustworthy community, "so that" it may be qualified to bear witness. From this we infer the legal principle that one who is not ` Adil عادل (trustworthy - as defined by the Shari'ah) cannot be acceptable as a witness in a court of law.
(2) According to al-Qurtubi, this verse establishes Ijma`: (اجمع), or the consensus of the Islamic Ummah, as one of the four deciding agencies in the matter of legislation. For, the very fact that Allah Himself has accepted this Ummah as a trustworthy witness as against the other traditional communities, shows that the consensus of this Ummah is a deciding factor in legislative matter, and that it is necessary (Wajib) to act upon it. Thus, the consensus of the blessed Companions has to be accepted by their successors, and that of the latter by the next generation.
According to Al-Tafsir al-Mazhari, this verse establishes the principle that the deeds and actions of this Ummah which have been approved by a consensus are all of them commendable, for, if one were to admit the possibility of a consensus on an error, the Ummah cannot be characterized as being moderate and just.
Imam al-Jassas adds that the dependability of the consensus is not particular to the time of the Holy Prophet or of the blessed Companions, but that the consensus of the Muslims in any age whatsoever is equally trustworthy, for this verse is addressed to the whole Ummah which includes not only the contemporaries of the Holy Prophet ﷺ but also the succeeding generations of Muslims upto the Day of Judgment. Thus, the Muslims living in any age whatsoever qualify as the witnesses of Allah whose agreement on a certain point becomes a deciding factor in matters of legislation, and who cannot arrive at a consensus on anything which should constitute an error or a deviation.42
42. Let us not, however, forget that consensus or Ijma' in this context does not at all imply a sort of referendum on the basis of adult franchise, but means the agreement of a majority of such scholars as fulfil the necessary conditions for pronouncing a judgment in the matters of the Shari'ah - that is to say, those who possess the authority to exercise Ijtihad. It goes without saying that once a consensus of this kind has been arrived at in any matter, the majority of the Ummah accepts it, and holds by it.
The History of the Qiblah قبلہ
There is some difference of opinion among the blessed Companions and their Successors as to whether it was the Baytullah بیت اللہ at Makkah or the "Baytul-Maqdis بیت المقدس " at Jerusalem which was appointed as the Qiblah قبلہ ، when the five daily prayers were made obligatory in Makkah al-Mukarramah مکہ المکرمہ before the Hijrah ھجرہ (the migration of the Holy Prophet ﷺ from Makkah to Madinah). According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، the first Qiblah قبلہ was the Baytul-Maqdis بیت المقدس ، and continued to be so even after the Hijrah for some sixteen or seventeen months, and it was only then that Allah commanded that the Baytullah بیت اللہ be taken as the Qiblah قبلہ . However, the practice of the Holy Prophet ﷺ at Makkah was that he used to offer his prayers between al-Hajar al-Aswad الھجر الاسود ("the Black Stone" ) and al-Rukn al-Yamaniy رکن یمانی ("the corner facing Yemen" ) so that his face should be turned towards the Baytullah بیت اللہ and the Baytul-Maqdis بیت المقدس both at the same time. But this was no longer possible when he migrated to Madinah, and hence his keen desire that the Baytullah بیت اللہ be appointed as the new Qiblah. (Ibn xathir) But other Companions ؓ are of the view that when the five daily prayers were made obligatory at Makkah, it was the Baytullah بیت اللہ which served as the Qiblah قبلہ for the Muslims as it had for Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) . As long as the Holy Prophet ﷺ stayed at Makkah, he continued to observe this Qiblah قبلہ . But after the Hijrah, Allah ordained a change in the orientation, and the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ ، which it continued to be for sixteen or seventeen months. Then came a new commandment, and the Baytullah بیت اللہ was restored as the Qiblah قبلہ .
Al-Qurtubi, relying on the authority of Abu ` Amr, prefers the second view to the first. The raison d'etre of these changes of orientation has been explained like this. When the Holy Prophet ﷺ came to Madinah, he had to deal with the Jews, and in order to familiarize them with Islam he adopted their Qiblah قبلہ under divine commandment. But, by and by it became evident that a stubborn people like the Jews would not easily give up their hostility to Islam. So, Allah allowed him to go back to the original Qiblah قبلہ ، which, being the Qiblah قبلہ of his forefathers, Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) was naturally dearer to him. In fact, the mosque of Sayyidna Salih (علیہ السلام) was oriented towards the Baytullah بیت اللہ ، as is shown by an incident reported by al-Qurtubi from Abu al-'Aliyah al-Riyahi. The latter once had a debate with a Jew concerning the orientation adopted by Sayyidna Musa (علیہ السلام) (Moses)
The Jew insisted that the great prophet turned in his prayers towards the Sakhrah, The Dome of the Rock in the Sacred Mosque at Jerusalem, while Abu al-` Aliyah maintained that he stood near the Sakhrah صخرہ ، but his face was turned towards the Baytullah بیت اللہ . Finally, the latter suggested that the dispute could be decided by having a look at the mosque of Sayyidna Salih (علیہ السلام) situated on a hill below the Baytul-Maqdis بیت المقدس . And, on visiting the mosque, they found that it was oriented towards the Baytulla بیت اللہ .
Now, according to those who prefer the first of the two views, the raison d'etre was that it was necessary at Makkah to differentiate the Muslims from the idol-worshippers and to emphasize the distinction between the two, and hence the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ of the Muslims instead of the Baytullah بیت اللہ which was at that time the Qiblah قبلہ of the mushrikin مشرکین . Then, after the Hijrah ھجرہ ، there arose a new need at Madinah - that of highlighting the distinction between the Muslims and the Jews. So, the Qiblah قبلہ of the Jews was given up, and the Baytullah بیت اللہ was adopted as the Qiblah قبلہ of the Muslims.
On account of the difference between these two views, the phrase the Qiblah قبلہ which you used to observe" has also been interpreted in two ways. On the basis of the first view, "the Qiblah قبلہ " referred to in the present verse can only be the Baytul-Maqdis بیت المقدس which was the first and earlier Qiblah قبلہ ; on the basis of the second, it can also be the Ka'bah کعبہ which was the earliest and the first Qiblah قبلہ . Anyhow, the real import of the verse remains the same in either case - the commandment with regard to the change in orientation is a test of the faith of those who claim to be the followers of the Holy Prophet ﷺ ، which would openly demonstrate the distinction between those who are genuinely obedient to Allah and His Messenger ﷺ ، and those who follow their individual opinion. History records that after this verse had been revealed, those who were weak in their faith, or were just hypocrites, forsook Islam, and even accused the Holy Prophet ﷺ of having gone back to the ways of his own people - that is, of the mushrikin مشرکین .
Injunctions and related considerations
(1) The present verse shows that sometimes an injunction based on the Sunnah, or the Tradition of the Holy Prophet ﷺ is abrogated by the Holy Qur'an. As Imam al-Jassas points out in his "Ahkam al-Qur'an", the Noble Qur'an does not specify that the Holy Prophet ﷺ was ever commanded, before the Hijrah ھجرہ or after, to turn in his prayers towards the Baytul-Maqdis بیت المقدس : we find the relevant evidence only in the Hadith and the Sunnah. It comes to mean that a practice which had been established by the Sunnah was abrogated by this verse of the Holy Qur'an, appointing the Baytullah بیت اللہ as the Qiblah قبلہ .
(2) This verse also goes to show that the Hadith of the Messenger of Allah too, in a certain respect, cannot be delinked from the Holy Qur'an, and that the Holy Qur'an recognizes the legitimacy of those injunctions which find no mention in the Holy Qur'an but have been instituted by the Hadith alone. For, the present verse clearly states at the end that prayers which had been offered, taking the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ ، as commanded by the Holy Prophet ﷺ ، are altogether valid and acceptable to Allah.
(3) This verse helps us to resolve a delicate problem in Islamic jurisprudence pertaining to the "Khabar al-Wahid" (which is a Hadith reported by one or two persons only). The question which arises in this respect is whether an injunction laid down in the Holy Qur'an, or definitely authenticated otherwise, can be abrogated by such a hadith. The Hanafi School of jurisprudence holds that it cannot, while the reports concerning this verse suggest that it can do so, if strong indications are present to establish the authenticity of such a hadith. For, al-Bukhari, Muslim and nearly all the authentic collections of the Ahadith report the following circumstances from several Companions ؓ اجمعین . When the divine commandment changing the Qiblah came down, the Holy Prophet ﷺ offered his prayers at the time of ` Asr عصر (or, according to other reports cited by Ibn Kathir, at the time of zuhr ظھر ) facing the Baytullah بیت اللہ . Some Companions, departing from the mosque, happened to pass by the mosque of the Bani Salamah tribe, and found these people offering their prayers in the direction of the Baytul-Maqdis بیت المقدس . So, they called out to inform them that the Qiblah قبلہ had now been changed, and that they had just offered their prayers along with the Holy Prophet ﷺ in the direction of the Baytullah بیت اللہ . On hearing this, those people at once changed their orientation to Baytullah بیت اللہ even in the course of the prayers. Nuwaylah Bint Muslim relates that women who were in the back row came forward, so that when the orientation had been changed, men were again in the front row and women in the back row. (Ibn Katnir) Thus the Banu Salmah tribe adopted the new Qiblah قبلہ the very same day. But the news reached Quba قبا the next day in the course of the Fajr فجر prayers - as reported by Al-Bukhari and Muslim from the blessed Companion Ibn ` Umar ؓ ، and the people of Quba قبا too turned towards the Baytullah بیت اللہ in the course of the prayers. (Ibn Kathir and Jassas)
After citing these reports, Imam al-Jassas concludes:
ھذا خبر صحیح مستفیض فی ایدی اھل العلم قد تلقوہ بالقبول فصار فی حیز تواتر الموجب للعلم
"Although this hadith is essentially a solitary report, (that is, Al-Khabar al-Wahid), yet, having been generally accepted and also being supported by strong indication with regard to its authenticity, it has acquired the status of a hadith that has been related by a number of trustworthy reporters in an uninterrupted succession -- a fact which always leads to certitude".
The Hanafi jurists agree with this conclusion. They must, however, face another question. This hadith acquired general acceptance only much later, while the news of the change in the orientation must have been conveyed to the Banu Salamah tribe and this hadith immediately without its being widely known? Al-Jassas replies that not only these people but all the Companions already knew that the Holy Prophet ﷺ wished the Baytullah بیت اللہ to be appointed as the Qiblah قبلہ and had even been praying for it, and had begun to consider it quite probable that the injunction to retain Baytul-Maqdis بیت المقدس as the Qiblah قبلہ may not remain operative in the future. In other words, the probability of a change had made the continuation of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ a bit uncertain, and not definite. In view of this element of uncertainty, the Khabar al-Wahid was considered to be quite sufficient for abrogating the earlier commandment. Otherwise, a Khabar al-Wahid cannot justifiably abrogate a definite and final injunction laid down by the Holy Qur'an.
(4) The present verse helps to resolve an important problem which has been the subject of a controversy: if the 'Imam uses a microphone in leading Salah, would it be legitimate for the congregation to obey his call in their movements? If they can hear no more than the sound coming out of the loud-speaker, would it not invalidate their prayers?
As we have already noted, Al-Bukhari reports a hadith from the blessed Companion ` Abdullah ibn ` Umar ؓ ، relating how the people of Quba قبا turned towards the Baytullah بیت اللہ even in the course of their prayers as soon as they heard the commandment about the change in orientation. Commenting on this incident, the great Hanafi scholar al-` Ayni says: فیہ جواز تعلیم من لیس فی الصلوۃ من ھو فیھا :"This hadith establishes the rule that a man who is not offering his prayers may teach or instruct the man who is engaged in his prayers." In another place, al-` Ayni also adds that from this hadith, al-Tahtawi has derived the rule that if a man engaged in his prayers hears the words spoken by one who is not so engaged, it does not invalidate his prayers ('Umdah al-Qari).
Of course, the Hanafi jurists in general hold that if a man engaged in his prayers obeys the call of another man who is not participating in these prayers, it invalidates his prayers. What they, however, mean is that obeying someone other than Allah in the course of Salah invalidates it, but if one is actually obeying a divine commandment and the other man is acting only as a means of communicating this injunction to him, it does not invalidate the prayers at all. An example would make the point clear. If a man, joining the congregational prayers, finds that there is no room left in the first row, and that he would be the only one to stand in the second, he should, according to the jurists, pull someone back from the first row and make him join the second row along with himself. Now, on the face of it, the man who allows himself to be pulled back is obeying someone other than Allah in the course of the prayers, and this should invalidate his prayers. But, in fact, it is not so. The most authoritative book of Hanafi jurisprudence, "Al-Durr al-Mukhtar الدُر المختار ", lays down the rule that the prayers of this man are perfectly valid. As to why his prayers would not be invalidated, A1-Tahtawi (رح) explains that this man has not actually been obeying the new-comer, but following a divine commandment conveyed to him by the Holy Prophet ﷺ . Let us add that there are two different ways in which a man engaged in his prayers may obey the call of another man who is not participating with him in these prayers. (a) He may wish to please this man and to obey him, In such a case, the prayers would become invalid. (b) He obeys a commandment of the Shari'ah, conveyed to him by the other man. In this case, he is essentially obeying a divine commandment, and hence his prayers would not become invalid. (Tahtawi)
This discussion should make it easy to resolve the problem about the use of a microphone by an 'Imam in leading the congregational prayers. Technical experts hold that the sound coming out of a loudspeaker is exactly the sound produced by the 'Imam امام . If it is so, there is no question of the prayers being invalid. But if we suppose that the sound transmitted by a microphone is not exactly the sound produced by the 'Imam امام ، but only an imitation of the sound, or a report of what he has been saying, even then it would be improper to suspect that the people offering their prayers have been obeying the command of the microphone. For, it is obvious enough that they have been obeying the commandment of the Holy Prophet ﷺ to follow the movements of the 'Imam امام۔ the microphone does no more than inform them that the 'Imam امام has, for example, bowed himself down or prostrated himself, and in accepting this information and following his movements, they obey the 'Imam امام and not the instrument. And it is, of course, a divine commandment which requires us to obey the 'Imam امام in the congregational prayers.
(5) There is a phrase in the present verse which requires some explanation: "And Allah is not to let your faith go waste." If we take 'Imam (faith) in its usual sense, the phrase would be interpreted like this. When the Qiblah قبلہ was changed, some stupid people thought that the Muslims had forsaken Islam, and that their 'Imam امام had now become null and void. The verse assures the Muslims that Allah would not allow their 'Imam امام to go waste, and asks them not to fall prey to such senseless conjectures.
On the other, on the basis of certain Ahadith, some early commentators have interpreted the word 'Imam امام in the verse to mean the Salah. According to this interpretation, Allah assures the Muslims that the commandment changing the Qiblah قبلہ would in no way affect the validity of the prayers they have been offering so far in the direction of the Baytul-Maqdis بیت المقدس - Allah would not allow these prayers to go waste, for they are valid, and have already been accepted.
Al-Bukliari has reported from the Companion al-Bara’ 'Ibn ` Azib, and al-Tirmidhi from the Companion Ibn ` Abbas ؓ that when the Baytullah بیت اللہ was appointed as the Qiblah قبلہ ، people became worried about the fate of those Muslims who had been praying in the direction of the Baytul-Maqdis بیت المقدس ، but had died before having the opportunity to pray in the direction of the Baytullah بیت اللہ .