Al-Baqarah: (115) And to Allah belongs the East and the West...

Issues in This Verse

Issue 1: The Occasion of Revelation (Sabab al-Nuzul)

There are differing opinions regarding the reason for the revelation of this verse.

• The Majority View: Most scholars hold that it was revealed concerning the matter of the Qibla (direction of prayer). This view is stronger for two reasons:
  1. It is narrated from the majority of the Companions and the Successors, and their opinion is authoritative.
  2. The phrase, "So wherever you turn yourselves" (فَأَيْنَمَا تُوَلُّوا), implies turning toward a specific direction for prayer. This aligns with the meaning of "Turn your face toward..." (فَوَلِّ وَجْهَكَ) in the verse about the Qibla (2:144).

If this is established, those who hold this view differ on the specific context:

1. Abolition of the First Qibla: Allah intended to transition the believers from facing Jerusalem (Bayt al-Maqdis) to the Ka'bah. Allah clarifies that the East, the West, and all directions belong to Him, created by Him. Therefore, whichever direction Allah commands you to face is the Qibla, not because of the direction itself, but because Allah designated it. Thus, when He designated the Ka'bah, they should not object, as Allah manages His servants as He wills, being Vast and All-Knowing of their welfare. This serves as a preamble explaining the permissibility of abrogating the Qibla from one direction to another.
2. Refutation of Jewish Objections: When the Qibla was changed from Jerusalem, the Jews objected. This verse was revealed as a rebuttal to them, as narrated from Ibn Abbas. This is similar to His saying: "Say: To Allah belong the East and the West; He guides whom He wills to a straight path" (2:142).
3. Refutation of Claims about Paradise (Abu Muslim's View): The Jews claimed Paradise was exclusively theirs, and the Christians claimed it too. The Jews faced Jerusalem because they believed Allah ascended to heaven from the Rock there. The Christians faced the East because Jesus (peace be upon him) was born there, as mentioned in: "And mention in the Book the story of Mary when she withdrew from her family to an eastern place" (19:16). Each group attributed divinity (residence in a place) to their object of worship. Whoever is characterized by dwelling in places is created, not the Creator. How, then, could Paradise belong exclusively to them when they cannot distinguish between the created and the Creator?
4. Option of Choice (Qatadah and Ibn Zayd): Allah abrogated the requirement of facing Jerusalem by granting the option to face any direction with this verse. Muslims were permitted to face any direction in prayer, though the Prophet (PBUH) preferred Jerusalem. Later, Allah abrogated this option by specifying the Ka'bah.
5. Facing the Ka'bah from Any Side: For those who could see the Ka'bah, they were permitted to face it from whichever direction they wished.
6. The Dark Night Incident (Abdullah ibn 'Amr ibn al-Rabi'ah): While on an expedition on a very dark night, the Companions could not determine the Qibla. Each person placed stones before them and prayed. When morning came, they realized they had faced a direction other than the Qibla. When they mentioned this to the Prophet (PBUH), this verse was revealed. This narration indicates that they had already been commanded to face the Ka'bah at that time, as fighting was mandated after the Hijra, following the abrogation of the Jerusalem Qibla.
7. Voluntary Prayers While Traveling: The verse applies to a traveler praying voluntary (Nafl) prayers in the direction his mount was facing. Ibn Umar narrated that the verse was revealed concerning a man praying in the direction his mount faced during travel. When the Prophet (PBUH) returned from Mecca, he would pray voluntarily on his mount, gesturing toward Medina. The meaning is: "So wherever you turn your faces" (for your voluntary prayers during travel), "there is the Face of Allah"—you have attained what was sought. "Indeed, Allah is Vast" in His bounty and Rich. Out of His vastness and richness, He permitted this for you. If He had obligated facing the Qibla in such a situation, it would lead to one of two harms: either abandoning voluntary prayers or dismounting and falling behind the caravan. This is unlike the obligatory prayers (Fara'id), which are limited and counted, so dismounting and facing the Qibla for them does not cause undue hardship, unlike voluntary prayers, which are unlimited.

Which interpretation is most sound?

The phrase "So wherever you turn yourselves, there is the Face of Allah" suggests choice, which is established in only two scenarios:

1. Voluntary prayer while mounted.
2. Travel when Ijtihad (independent reasoning) is impossible due to darkness or other reasons.

In these two cases, the worshipper has a choice. Otherwise, there is no choice.

The view that Allah gave people the choice to face any direction is weak because it implies that Jerusalem had no special status before the change to the Ka'bah, which is contrary to established facts. This favors interpretations 3 and 4.

Those who favor interpretation 1 (the change of Qibla) argue that when the Qibla shifted, the Jews criticized the Prophet's prayer toward Jerusalem. Allah clarified that facing Jerusalem was correct at that time, and facing the Ka'bah is correct now. Wherever they turn within the divinely permitted directions, there is the Face of Allah. This interpretation is preferable because it is general, applying to all worshippers. The other interpretations restrict it to voluntary prayers or specific travel situations.

However, even under this general interpretation, some restriction is necessary: "So wherever you turn yourselves" must mean from the commanded directions. The phrase "there is the Face of Allah" requires an implied object (the commanded direction). It is impossible that Allah means: "Wherever you turn according to your own whims, there is the Face of Allah." This implies that the concept of absolute choice is removed, similar to when a father tells his son, who has many ordered tasks, "However you act, you have followed my pleasure"—this is understood within the scope of the orders given, not absolute freedom.

The Second View: The Verse is Not about Prayer

Some scholars argue the verse was revealed concerning a matter other than prayer. They offer several interpretations:

1. Divine Power and Knowledge: This concerns those who oppressed Muslims by preventing the remembrance of Allah's name in His mosques and sought their ruin. Wherever they flee from Allah and His dominion, His dominion pursues them, and His power overtakes them. He is All-Knowing of their location. This serves as a warning against sin. "Indeed, Allah is Vast, All-Knowing" is similar to: "O company of Jinn and men, if you can pass beyond the regions of the heavens and the earth, then pass beyond! You will not pass beyond except by authority [from Allah]" (55:33). Here, "Vast" refers to the vastness of His Knowledge, similar to: "And He is with you wherever you are" (57:4) and "Whatsoever secret conversation there may be of three, He is the fourth of them" (58:7).
2. The Funeral Prayer for the Negus (Al-Najashi): Qatadah narrated that the Prophet (PBUH) said, "Your brother the Negus has died; pray over him." They objected, "We pray over someone who is not a Muslim?" Then the verse from Al 'Imran (3:199) was revealed, and they argued that he prayed toward a direction other than the Qibla. Allah revealed: "And to Allah belongs the East and the West; so wherever you turn, there is the Face of Allah." This means all directions faced by various religious groups (East, West, and in between) belong to Me. Whoever turns toward something by My command, seeking My obedience, will find Me there (i.e., find My reward). This served as an excuse for the Negus and his companions who died facing East, similar to: "And Allah would not have caused the loss of your faith" (2:143).
3. The Command to Supplicate: When "Call upon Me; I will respond to you" (40:60) was revealed, they asked, "Where shall we call upon Him?" This verse was revealed (View of Al-Hasan, Mujahid, and Al-Dahhak).
4. Addressing Muslims Regarding Persecution: This addresses Muslims: Do not let the destruction of mosques by destroyers prevent you from remembering Allah wherever you are on His earth, for to Allah belong the East, the West, and all directions (View of Ali ibn Isa).
5. The Status of the Mujtahid: Some claim it concerns the Mujtahids (those capable of independent legal reasoning) who fulfill the conditions of Ijtihad, whether in prayer or otherwise. The meaning is that the Mujtahid, if he adheres to the conditions, is correct in his ruling.

Issue 2: Abrogation (Naskh)

• If we interpret the verse as permitting turning toward any direction, the verse is abrogated (Mansukh).
• If we interpret it as indicating the abrogation of the Qibla from Jerusalem to the Ka'bah, the verse is abrogating (Nāsikh).
• If interpreted according to the other views, it is neither abrogating nor abrogated.

Issue 3: The Meaning of the Lam (لـ) in "To Allah" (وَلِلَّهِ)

The Lam here signifies exclusivity (لام الاختصاص), meaning Allah is their Creator and Owner, as in "Lord of the two Easts and Lord of the two Wests" (55:17) and "Lord of the Easts and the Wests". By mentioning the East and West, He alludes to everything between them, just as when He mentioned the heavens and the earth coming willingly or unwillingly (41:11).

Issue 4: Proof for Divine Transcendence (Tanzih) and Refutation of Corporeality (Tajseem)

This verse is one of the strongest proofs for negating corporeality and affirming transcendence.

First Proof: Allah said, "And to Allah belongs the East and the West," indicating these directions are His property. This is because a direction is an extension in the mind, extending length, width, and depth. Anything that is extended is divisible, anything divisible is composite/compound, and anything composite must have a Creator. This applies to all directions, including up and down. Thus, Allah is the Creator of all directions. The Creator must precede the created. Therefore, the Creator was transcendent of directions and locations before creating the world, and He must remain so after creation, as realities and essences cannot change.

Second Proof: Allah said, "So wherever you turn yourselves, there is the Face of Allah." If Allah were a body with a physical face, His face would be confined to a specific location and direction. In that case, the statement "wherever you turn... there is the Face of Allah" could not be true. Since Allah affirmed this, we know He is transcendent of corporeality.

The Opponent's Argument (for Corporeality):

1. The verse proves the existence of a Wajh (Face) for Allah, and a face only exists for a body.
2. Allah described Himself as Wāsi' (Vast), which is a quality of bodies.

The Refutation:

1. Regarding the Face: Although Wajh primarily means the specific limb, if we take it literally here, it contradicts "wherever you turn... there is the Face of Allah," because if the face were aligned with the East, it could not simultaneously be aligned with the West. Therefore, interpretation is necessary.
   • Interpretation 1 (Honorific Addition): The addition of "Face of Allah" is like "House of Allah" or "She-camel of Allah," signifying honor through creation and origination. "There is the Face of Allah" means: there is the direction He has commanded you to face, as the East and West belong to Him by virtue of their existence. The purpose of the Qibla is only established by Allah's designation. Whichever direction in the world He designates through creation and origination becomes the Qibla.
   • Interpretation 2 (Intention/Purpose): Wajh means the intention (Qasd) and aim (Niyyah). This is supported by the poet: "I seek forgiveness from Allah for a sin I cannot count; to the Lord of the Servants, the Face and the deed belong." It is also supported by: "Indeed, I have turned my face toward Him Who created the heavens and the earth" (6:79).
   • Interpretation 3 (Pleasure/Satisfaction): Wajh means the pleasure of Allah. This is supported by: "We feed you only for the Face of Allah" (76:9), meaning for His pleasure, and "Everything will perish except His Face" (28:88), meaning what is done for His pleasure. The metaphor is that when one seeks a person, one approaches their face and front; similarly, when seeking someone's pleasure, one approaches their satisfaction.
   • Interpretation 4 (Link/Connection): Wajh is a connector, as in the saying, "This is the Wajh of the command," meaning this is the proper way to approach the command. While linguistically sound, this leaves a question: What is the meaning of "there is the Face of Allah" if He is not in a place? It must be interpreted as: there is His Qibla by which He is worshipped, or there is His Mercy, Bounty, and the path to His reward and seeking His pleasure.

2. Regarding Vastness (Wus'ah): It cannot be taken literally, or He would be divisible and require a Creator. It must refer to the vastness of His Power and Dominion, or the vastness of His Giving and Mercy, or the vastness of His Bounties in clarifying the welfare of the servants so they may reach His pleasure. This latter interpretation is most fitting. It cannot mean vastness of Knowledge, as that would make the subsequent mention of "All-Knowing" (عليم) redundant. In this context, "All-Knowing" serves as a threat, making the worshipper cautious about negligence, knowing that Allah knows what is hidden and what is manifest. Alternatively, "Vast, All-Knowing" means Allah is vast in His Power to fully reward those who perform the prayer correctly and punish those who are negligent.

Issue 5: The Meaning of Tawallū

• Tawallā means to approach when coming forward, and to turn away when departing; it is an antonym. Here, it means to turn toward (approach).
• Al-Hasan recited it as تُوَلُّوا (with fath on the tā'), meaning: "Wherever you direct the Qibla."