Tafsir of Al-Baqarah 2:144

Surah Al-Baqarah (The Cow): Verse 144

{قد نرى تقلب وجهك في السماء} (We have certainly seen the turning of your face toward the heaven.)

There are two main opinions regarding this verse:

This is the famous view held by most commentators. It states that the Prophet's (PBUH) repeated turning of his face toward the heaven was in anticipation of the change of the Qibla (direction of prayer) from Jerusalem (Bayt al-Maqdis) to the Ka'bah.

Those who hold this view cite several reasons:

1. Dislike of the Jewish Qibla: The Prophet (PBUH) disliked facing Jerusalem and preferred facing the Ka'bah but did not voice this desire. He would look up to the heaven for this reason. It is narrated from Ibn Abbas that the Prophet (PBUH) said to Jibril (Gabriel): "O Jibril, I wish Allah would turn me away from the Qibla of the Jews to another one, for I dislike it." Jibril replied, "I am a servant like you; ask your Lord for that." Thus, the Prophet (PBUH) kept looking skyward, hoping Jibril would bring the answer to his request, leading to the revelation of this verse.
   • Reasons for Disliking the Jewish Qibla:
     • The Jews claimed that although the Prophet (PBUH) opposed them, he followed their Qibla, implying he needed them to know where to pray.
     • The Ka'bah was the Qibla of Abraham (Ibrahim).
     • The Prophet (PBUH) anticipated that changing the Qibla would attract the Arabs to Islam.
     • He wished this honor to be for the Masjid built in his own city and by his own people, not another mosque.

• Objection by Al-Qadi (Al-Baqillani): Al-Qadi objected to this reasoning, stating it is unbecoming of the Prophet (PBUH) to dislike a Qibla commanded by Allah and to desire a change to a direction his natural inclination favored.
  • Rebuttal: This interpretation is considered weak because what is reprehensible in a Prophet is turning away from a divine command. However, desiring something in one's heart and wishing Allah would permit it, especially without speaking of it, is not blameworthy.

2. Seeking Permission: The Prophet (PBUH) had sought permission from Jibril to supplicate for this change. Jibril informed him that Allah had permitted this supplication, as Prophets do not ask Allah for anything without His permission, lest they ask for what is not beneficial and face rejection, which would diminish their status. Once Allah permitted the request, the Prophet (PBUH) knew it would be answered, so he looked to the heaven awaiting Jibril with the revelation.

3. Imminent Change: Al-Hasan reported that Jibril informed the Prophet (PBUH) that the Qibla would be changed from Jerusalem to another direction, but did not specify where. Since the Ka'bah was the most beloved direction to the Prophet (PBUH), he kept looking to the heaven awaiting revelation, knowing Allah would not leave him without a direction for prayer.
   • Difference of Opinion within this View: Some said the Prophet (PBUH) was prevented from facing Jerusalem but not given a specific new direction, causing him anxiety about prayer time expiring before the new Qibla was revealed. Others said he was promised the change while facing Jerusalem was still valid, but he anticipated the change due to the many religious benefits it held (attracting Arabs, distinguishing from Jews, separating hypocrites from believers). This latter view is preferred because the second Qibla is considered Naskh (abrogation) of the first, not a new beginning. Furthermore, one cannot be commanded to pray without the direction being specified.

4. The Turning as Supplication: The turning of his face toward the heaven was the supplication itself.

If not for the narrations supporting the first view, the verse could imply that the Prophet (PBUH) turned his face toward the heaven during the initial period after arriving in Medina, before the command for the Qibla was revealed. It is narrated that when he prayed in Mecca, he placed the Ka'bah between himself and Jerusalem (a prayer toward the Ka'bah). When he migrated, he awaited Allah's command until the verse {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ} (Turn your face toward the Sacred Mosque) was revealed.

Second Issue: The Direction of Prayer in Mecca

There is disagreement on the direction the Prophet (PBUH) faced in Mecca:

• Group 1: He faced the Ka'bah in Mecca, and upon reaching Medina, he was commanded to face Jerusalem for seventeen months.
• Group 2: He faced Jerusalem in Mecca, but placed the Ka'bah between himself and Jerusalem.
• Group 3: He faced only Jerusalem, first in Mecca, and then in Medina for seventeen months, before being commanded to face the Ka'bah due to the greater benefit in that.

Third Issue: Was Facing Jerusalem Obligatory or Optional?

There is disagreement on whether facing Jerusalem was an absolute obligation or if the Prophet (PBUH) had a choice between it and another direction:

• Al-Rabi' ibn Anas: He had a choice.
• Ibn Abbas: Facing it was an established, definite obligation without choice.

Abrogation: Regardless of the view, the command to face Jerusalem was abrogated.

• Argument for Choice (Optionality): Supported by the Quran: {وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ} (And to Allah belong the east and the west, so wherever you turn, there is the Face of Allah).
  • Also supported by a narration where some companions traveling to Mecca before the Hijra prayed toward the Ka'bah, while others faced Jerusalem. When they asked the Prophet (PBUH) in Mecca, he said: "You were upon the Qibla [Jerusalem], and if you had persisted in it, it would have sufficed you." He did not command them to repeat the prayer, indicating they had a choice.

• Argument for Obligation (Not Optional): Supported by {فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا} (So We will surely turn you toward a Qibla you will like). This implies the Prophet (PBUH) did not like the first Qibla. If he had a choice between it and the Ka'bah, he would not have faced Jerusalem, as he did not prefer it. Since he faced it despite not preferring it, we know he was not given a choice between it and the Ka'bah.

Fourth Issue: The Abrogation of Facing Jerusalem

The famous view is that facing Jerusalem was abrogated by the command to face the Ka'bah.

• Alternative View: Some argue that facing Jerusalem was abrogated by {وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ...}, and that verse was then abrogated by {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ}.
  • Quranic Evidence: The order of revelation suggests this: First, the verse about East/West; then the verse about the foolish people questioning the change (142); then the command to face the Sacred Mosque (144). This sequence implies the command to face Jerusalem was abrogated by the command to face the Ka'bah. If so, the verse about the foolish people (142) must have been revealed after the command to face the Ka'bah, making its placement before the Ka'bah command in the Mushaf contrary to the order of revelation.
  • Narrative Evidence: Ibn Abbas narrated that the command regarding the Qibla was the first thing abrogated in the Quran. Since the command to face Jerusalem is not explicitly in the Quran (only the East/West verse is), the command {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ} must abrogate the East/West verse, not the unmentioned command to face Jerusalem.

Regarding {فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا} (So We will surely turn you toward a Qibla you will like)

It means: We will grant you, or enable you to face it (from waliyatu meaning to make someone a governor/ally), or We will make you face its direction, not the direction of Jerusalem.

1. You will love it (Natural Inclination): Because the Ka'bah was naturally more beloved to him.
   • Al-Qadi's Objection: This is impossible, as Allah would not turn him to a direction his nature merely inclined toward, as this questions Allah's wisdom in commanding and the Prophet's state during obligation.
   • Rebuttal: The objection is weak. Harm only arises if Allah said, "We turned you because your nature inclined to it just because of that inclination." But if Allah says, "We turned you to the direction your nature inclined to because wisdom and benefit aligned with that inclination," there is no harm. The Prophet (PBUH) said, "The coolness of my eyes was placed in the prayer," indicating his nature inclined toward prayer, which aligned with the religious benefit.
2. You will like it due to its religious benefits.
3. Al-Asamm's View: Any direction Allah commands you to face is satisfactory to you; you must not be displeased, unlike the Arabs who reverted upon the Qibla change.
4. You will like its consequence: Because through it, you will know who follows you for Islam, versus those who follow for worldly gain or wealth.

Regarding {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ} (So turn your face toward the Sacred Mosque)

Here, "face" refers to the entire body of the person, as one must face the Qibla with their whole being, not just their face. The face is used metonymically because it is the noblest part of the body and distinguishes individuals.

Linguistically, Shatr has two meanings:

1. Half (e.g., shatartu al-shay' - I divided the thing in half).
2. Direction, toward, or alongside. (Supported by poetic evidence cited by Al-Shafi'i).

Based on this, there are two interpretations of the verse:

1. The Majority View (Al-Shafi'i's choice): Shatr means the direction, vicinity, or side of the Sacred Mosque. (Ubayy ibn Ka'b read it as tilaqa' al-Masjid al-Haram - toward the Sacred Mosque).
2. Al-Jubba'i and Al-Qadi's View: Shatr means the middle or center of the Mosque, as the Ka'bah is situated in the middle of the Mosque from all sides. Thus, commanding one to face the shatr of the Mosque is a way of commanding one to face the Ka'bah itself.
   • Evidence for View 2:
     • If a person outside the Mosque faces the general direction of the Mosque but not the center (where the Ka'bah is), their prayer is invalid.
     • If shatr meant "side," the word would be redundant, as saying "Turn your face toward the Sacred Mosque" would suffice. Specifying shatr adds the benefit of indicating the center (the Ka'bah).
   • Rebuttal to View 2: If shatr means "side," it still conveys the benefit of encompassing those far away who cannot face the exact structure. However, this benefit is already covered by the previous verse: {وَمَا كُنْتُمْ لِتَتَّبِعُوا قِبْلَتَهُمْ} (You were not to follow their Qibla). Furthermore, interpreting shatr as "half" leads to the absurd command: "Turn your face toward half the Mosque," which is not the focus of the obligation.

What is meant by Al-Masjid Al-Haram?

• Ibn Abbas (Malik's view): The Ka'bah is the Qibla for those in the Mosque; the Mosque is the Qibla for those in the Haram (Sanctuary); the Haram is the Qibla for those in the East and West.
• Others: The Qibla is the Ka'bah itself. Evidence: The Prophet (PBUH) entered the Ka'bah, prayed in all its corners, and when he exited, he prayed two rak'ahs facing the front of the Ka'bah, saying, "This is the Qibla." This is supported by numerous narrations about the change to the Ka'bah.
• Others: The entire Sacred Mosque. They argue the literal meaning should be followed unless prohibited.
• Others: The entire Haram (Sanctuary). Evidence: The verse about the Night Journey ({مِنَ الْمَسْجِدِ الْحَرَامِ}), as the Prophet (PBUH) was taken from outside the structure of the Ka'bah, implying the name applies to the entire Sanctuary.

If a congregation prays inside the Sacred Mosque, it is recommended the Imam stands behind the Maqam (Station of Abraham), and the people stand surrounding the Ka'bah. If some are closer to the Ka'bah than the Imam, it is permissible.

• Shafi'i's Argument (Facing the exact Ka'bah structure is obligatory):
  • Quran: The word shatr implies alignment/parallelism, requiring facing the structure itself.
  • Hadith: The Prophet (PBUH) prayed two rak'ahs facing the front of the Ka'bah upon exiting, and the word "this" implies exclusivity.
  • Analogy (Qiyas): The Prophet's (PBUH) extreme reverence for the Ka'bah suggests that the validity of prayer, a major religious rite, should depend on facing its exact structure to grant it maximum honor. Precaution dictates this.

• Abu Hanifa's Argument (Facing the general direction is sufficient):
  • Quran: The verse implies facing the side of the Sacred Mosque. Anyone facing the general direction where the Ka'bah is located has fulfilled the command.
  • Hadith: The Prophet (PBUH) said: (What is between the East and the West is a Qibla). (Shafi'is argue this refers only to the specific East/West defining the direction of Mecca).
  • Practice of Companions: When the Qibla changed in the Mosque of Quba', people turned during prayer without seeking precise geometric knowledge, and the Prophet (PBUH) did not object. Also, builders of mosques throughout Islamic lands never employed engineers to set the mihrab (niche).
  • Analogy (Qiyas): If facing the exact structure were obligatory, no one praying from far away (East/West) could fulfill it, as the alignment over such a vast distance is geometrically minute and unknowable. Since the Ummah agrees on the validity of their prayers, facing the exact structure is not required. (The geometric counter-argument about the curvature of the Earth is discussed and dismissed as being too minute for legal consideration).
  • Second Analogy: If facing the exact structure required geometric knowledge, learning geometry would become obligatory for everyone, which is not the case.

Fifth Issue: Obligation of Knowing the Qibla Directions

Is knowing the means to determine the Qibla an individual obligation (Fard 'Ayn) or a communal obligation (Fard Kifayah)?

• The Stronger View: It is an individual obligation (Fard 'Ayn), because every accountable person is commanded to face the Qibla, and this is impossible without knowing the means to determine it.

Sixth Issue: Scope of Facing the Qibla

The verse {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ} is general regarding persons and states, but consensus holds that facing the Qibla is not obligatory outside of prayer. (It is merely recommended, based on the Hadith: "The best gatherings are those facing the Qibla.") Thus, the obligation is specific to prayer.

The person praying is either:

1. Witnessing the Ka'bah (Present): Consensus is that facing it is obligatory.
2. Absent from the Ka'bah: They fall into three categories:
   • Able to attain certainty.
   • Able to attain strong probability (Zann) but not certainty.
   • Unable to attain certainty or strong probability.

• First Inquiry: Certainty about the Qibla for the absent person requires geometric knowledge. If this knowledge is necessary for the obligation, learning geometry should be obligatory (Fard 'Ayn). However, jurists state learning it is not obligatory, sometimes even disliked or forbidden.
• Second Inquiry (Obstruction in Mecca): If a person is in Mecca but a barrier (like a mountain) obscures the Ka'bah, can they use Ijtihad (independent reasoning)?
  • If the barrier is natural (mountain), yes, they can use Ijtihad.
  • If the barrier is artificial (buildings), there are two views: Yes, because sight is blocked as with a natural barrier; or No, because they must seek certainty, and since they are capable of learning geometry, they cannot rely on mere probability. The latter aligns better with the verse's implication of certainty.

Ways to attain Zann:

1. Independent Reasoning (Ijtihad): Al-Shafi'i's view suggests Ijtihad takes precedence over following others.
   • Evidence: Command to reflect ({فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ}); others reached their conclusion via Ijtihad anyway; the command (When I command you something, do of it what you are able).
   • Objection/Refinement: If one is in a large village with established mihrabs pointing one way, or if a trustworthy Muslim informs them of the consensus direction, they should follow that, as these signs are like certainty. Deviation is only allowed in minor directional shifts (left/right).

2. Following Others (Taqleed): Accepting the report of a trustworthy person regarding the Qibla direction.
   • Conditions for Acceptance: Islam and sanity are agreed upon. Disagreement exists on: puberty, justice ('adalah), and number (whether one person's report suffices, as in testimony).
   • Hierarchy of Probability: Stronger probability (e.g., certainty from Ijtihad) overrides weaker probability (e.g., Zann from following others).

3. Following Established Signs: Facing a mihrab in a Muslim land is permissible, provided the source of the mihrab is known to be reliable (i.e., built by Muslims who knew the direction). If the source is unknown, Ijtihad is required.

4. Combination: Hearing from someone about the position of the stars, while the listener knows how to use that information to determine the Qibla.

This applies to someone in total darkness, a blind person with no informant, or someone whose signs conflict and cannot be weighed.

• Inquiry 1: This person cannot be commanded to use Ijtihad (as it requires signs). Three possibilities arise:
  1. Prayer is conditional on facing the Qibla; if the condition fails, the obligation falls away (Prayer is not required).
  2. The condition is waived due to incapacity, as happens during travel (Prayer in any direction is valid).
  3. They must pray toward all directions to be certain of fulfilling the obligation.
  • Conclusion: Option 1 is rejected by consensus (prayer is not dropped). Option 3 is rejected because the obligation is for a single prayer. Option 2 (Prayer in any direction) is chosen.

• Inquiry 2: If the heart inclines toward one direction based on mere preference, not evidence—is this considered Ijtihad? It should be considered valid based on the Hadith: (The believer looks with the light of Allah), as all other means are closed.

• Inquiry 3: If this person prays, is repeating the prayer (Qada') required? The apparent ruling is No, as they fulfilled the duty of the time slot. (Al-Shafi'i seems to hold that repetition is required regardless of correctness).

Seventh Issue: Praying Inside the Ka'bah

The majority opinion holds that prayer inside the Ka'bah is permissible, and one may face any side.

• Malik's View (Disliked for Obligatory Prayer): It is disliked to pray the obligatory prayer inside because one cannot face the entire Ka'bah; one faces only a part and turns their back on another part. Since Allah commanded facing the Bayt (House), this is not fulfilled. However, voluntary prayer (Nawafil) is permissible as facing the Qibla is not obligatory there.
• Argument for Majority: The Hadith stating the Prophet (PBUH) entered the Ka'bah, placed pillars to his sides and behind him, and then prayed.
  • Rebuttal to Malik: This narration might refer to a voluntary prayer (permissible by Malik himself). Also, the Quranic command {وَحَيْثُمَا كُنْتُمْ} (And wherever you are) is general and includes those inside, meaning they fulfill the command by facing any part of it. Furthermore, one person cannot face the entire structure; they can only face a part, thus fulfilling the obligation as much as possible.
  • Conflicting Narration: Ibn Abbas reported the Prophet (PBUH) prayed in all its corners but did not pray until he exited, when he prayed two rak'ahs facing the front, saying, "This is the Qibla." This conflicts with the first narration (one says he prayed inside, the other says he didn't). The second narration implies facing the exterior structure is necessary.

Eighth Issue: The Essence of the Qibla (The Space vs. The Structure)

The Ka'bah consists of physical objects (walls, roof). The Qibla is either:

1. The specific space occupied by these objects.
2. The objects themselves.
3. The objects only if they are in that space.

• Rejected: Option 2 (Objects only), because if the Ka'bah materials were moved elsewhere and rebuilt, praying toward the new structure would be invalid.
• Rejected: Option 3 (Objects in that space), because if the Ka'bah were destroyed, and people in the East and West faced the empty area, their prayer would be valid.
• Accepted: Option 1: The Qibla is the empty space/area where the Ka'bah structure stands. This aligns with the Quranic term Al-Masjid Al-Haram referring to the structure and its surrounding area.

Consequences:

• If the Ka'bah is demolished, one standing in its courtyard cannot face the Qibla (per the Shafi'is), unless Ibn Sirij and Abu Hanifa are followed, who say it is valid because the person is facing a part of that specific empty space.
• One standing on the roof of the Ka'bah without facing a wall: Invalid (per Shafi'is), unless Ibn Sirij's view is taken (valid, as they face the empty space/air which is the Qibla).

Ninth Issue: Obligation of Conjecture (Zann)

Since the verse mandates facing the Qibla, and this requires Ijtihad (which yields only Zann), the verse proves that legal rulings can be based on conjecture (Zann). (Al-Shafi'i used this to prove Qiyas (analogy) is a valid source of law, which is weak as it proves analogy by analogy).

Tenth Issue: Intention (Niyyah) to Face the Qibla

The apparent ruling is that intention to face the Qibla is not obligatory, as the verse commands the action itself, just as it commands covering the private parts or purifying the place of prayer—the action itself suffices.

Eleventh Issue: Excuses for Not Facing the Qibla

Facing the Qibla is waived when an excuse exists, such as:

• Fear for one's life (from enemy, beast, charging animal).
• Error in direction (due to leaning right or left).
• Voluntary prayers (Nawafil).
• This implies that one incapable of certainty or Zann who performs the prayer does not need to repeat it (Qada'), nor does one whose Ijtihad later proves to be mistaken.

Twelfth Issue: Changing Direction During Prayer

If one changes their Ijtihad while praying, they must turn and continue the prayer, building upon the previous part. This is similar to someone who accepts one informant's report, then another trustworthy person informs them otherwise.

Regarding {وَمَا كُنْتُمْ لِتُوَلُّوا وُجُوهَكُمْ شَطْرَهُ} (And you were not to turn your faces away from it)

No, it is not repetition, for two reasons:

1. {فَوَلِّ وَجْهَكَ...} (Turn your face...) is addressed specifically to the Prophet (PBUH).
2. {وَمَا كُنْتُمْ لِتُوَلُّوا...} (And you were not to turn away...) is addressed to the entire community.
   • Furthermore, the first command was specific to them while they were in Medina. If brevity had been used, people might have thought this Qibla was only for the people of Medina. Allah clarified that wherever they are on earth, they must face this direction.

{وَمَا كُنْتُمْ لِتُوَلُّوا وُجُوهَكُمْ شَطْرَهُ} means: Wherever you may be, the lam (in li-tuwallu) implies conditionality, as if saying: "Wherever you are, turn your face toward it," and the fa' (in the following verse) is the response.

Regarding {وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ} (And indeed, those who were given the Scripture know that it is the truth from their Lord. And Allah is not heedless of what they do.)

1. Specifically the Jews (according to Al-Suddi), referring to the Torah.
2. More correctly, the Rabbis of the Jews and the scholars of the Christians, due to the general wording, encompassing the Torah and the Gospel. This must refer to a small number, as a large number cannot conspire to conceal the truth.

The pronoun hu (it) refers to a previously mentioned subject: the Prophet (PBUH) or the Qibla.

1. The Prophet (PBUH) and his Law: They know the Prophet (PBUH), his message, and his prophethood are true, encompassing the Qibla command and everything else.
2. The Specific Qibla Command: They know this specific command (changing the Qibla) is the truth. This latter interpretation is closer, as it fits the immediate context of the verse.

• How did they know?
  1. Some Jewish scholars knew from their scriptures about the Prophet (PBUH) and the change of Qibla (that he would face two Qiblas).
  2. They knew the Ka'bah was the Ancient House made the Qibla of Abraham and Ishmael (peace be upon them).
  3. They knew of Muhammad's (PBUH) prophethood through the miracles evident in him. Knowing his prophethood necessitates knowing that everything he brought is true, including this change.

Regarding {وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ} (And Allah is not heedless of what they do.)

• Ibn Ammar, Hamzah, and Al-Kisai read {تَعْمَلُونَ} (you [plural] do) addressing the Muslims.
• The rest read {يَعْمَلُونَ} (they do) referring to the Jews.

1. *If addressed to Muslims (with Ta'):* It is a promise and good tidings: Allah is not unaware of their effort and diligence in accepting the religion; their reward will not be missed.
2. *If addressed to Jews (with Ya'):* It is a warning and threat. Allah is not heedless of their rewarding or punishing them, even if He delays it, as in: {وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ} (And never think that Allah is heedless of what the wrongdoers do. He only gives them respite until a Day when eyes will stare in horror).

Verse 145: {وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ وَمَا أَنْتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُمْ بِتَابِعٍ قِبْلَةَ بَعْضٍ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذًا لَمِنَ الظَّالِمِينَ}

(And if you were to bring to those who were given the Scripture every sign, they would not follow your Qibla. Nor will you follow their Qibla. Nor will some of them follow the Qibla of others. And if you were to follow their inclinations after the knowledge has come to you, then indeed you would be among the wrongdoers.)