Tafsir of Al-Baqarah 2:148

Al-Baqarah (The Cow): Verse 148

وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُوا الْخَيْرَاتِ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

There is disagreement regarding the intended meaning of {وَلِكُلٍّ} (And for everyone). This involves two issues:

Issue 1: Why was it phrased {وَلِكُلٍّ} (And for everyone) and not {ولكل قوم أو أمة} (And for every people or nation)?

It is because the intended meaning was already known to them, so omitting the possessive noun (the mudaf ilayh) does not harm the meaning. This is common in their speech, such as in the verse: {لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا} (For every one of you We have set a law and a way). (Al-Ma'idah: 48).

Issue 2: Four interpretations are mentioned for this phrase:

1. It encompasses all groups: Muslims, Jews, Christians, and polytheists. This is the view of Al-Asamm, who argued that some polytheists worshipped idols seeking closeness to God, as recounted in the verse: {هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ} (These are our intercessors with Allah). (Yunus: 18).
2. It refers to the People of the Book: This is the view of most Tabi'in scholars. It includes Muslims, Jews, and Christians, excluding the polytheists.
3. It refers to different directions for Muslims: Some said it means that for every group of Muslims, there is a direction (wijhah) of the Ka'bah they face—whether southern, northern, eastern, or western.
   • Proof 1: The subsequent phrase {هُوَ مُوَلِّيهَا} (He is the one who turns it toward them), meaning God turns it toward them. God’s turning toward a direction is only established concerning the Ka'bah, as any other direction is a turning toward Satan.
   • Proof 2: It is followed by {فَاسْتَبِقُوا الْخَيْرَاتِ} (So race to the good deeds). The apparent meaning is that these good deeds are related to one's direction, and the directions characterized by goodness are only those leading to the Ka'bah.
4. It refers to the Qiblah of previous Prophets: Others said that for every prophet and bearer of a divine law, there was a Qiblah (direction).
   • The Qiblah of the most revered (the highest angels) is the Throne (Arsh).
   • The Qiblah of the spiritual beings (Ruhaniyyin) is the Footstool (Kursi).
   • The Qiblah of the Cherubim (Karrubiyyin) is the Inhabited House (Bayt al-Ma'mur).
   • The Qiblah of the Prophets before you was Jerusalem (Bayt al-Maqdis).
   • Your Qiblah is the Ka'bah.

This word involves two issues:

Issue 1: Recitation of {وَلِكُلٍّ وِجْهَةٌ}

It is recited with idafah (possession): {وَلِكُلٍّ وِجْهَةٌ}. The meaning is: "And for everyone, there is a direction that He turns toward it." The lam (preposition 'for') is added due to the fronting of the object, similar to saying: L-Zaydun darabtuhu (For Zayd, I struck him).

Issue 2: The meaning of {وِجْهَةٌ}

Al-Farrā’ stated that wijhah, wajah, and wajh all mean the same thing. Scholars differed on the intended meaning:

• Al-Hasan said: It means the methodology (minhaj) and the religious law (sharī'ah), similar to {لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا} (For every nation We have appointed a rite) and {لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا}. This implies that religious laws have inherent benefits, so laws differed according to the differences in people. Just as they differed based on people, it is not unlikely that they differed based on time relative to a single person. This justifies the concept of abrogation (naskh) and change.
• The rest of the scholars said: It refers to the matter of the Qiblah, because it follows the verse {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ} (So turn your face toward the Sacred Mosque). This direction must be interpreted in light of that command.

There are two interpretations:

1. The pronoun huwa (He) refers back to kull (everyone): Meaning, for everyone, there is a direction (wijhah) that he turns his face toward. The structure implies: "For each of you, there is a direction of the Qiblah that he faces and turns toward for his prayer, by which he seeks closeness to his Lord. Everyone is content with what they are upon, and it will not leave them. Thus, there is no way for you all to unite upon one Qiblah while maintaining different religions."
   • Then follows: {فَاسْتَبِقُوا الْخَيْرَاتِ} (So race to the good deeds). This means: O Muslims, adhere to your Qiblah, for you are upon good deeds in this world and the Hereafter. In this world, it is due to the honor of having the Qiblah of Abraham. In the Hereafter, it is for the great reward you receive for submitting to His commands.
   • {أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا} (Wherever you are, Allah will bring you forth all together). Meaning, wherever you are on the face of the earth, Allah will gather you on the Day of Resurrection to distinguish between the truthful and the false among you, making clear who is obedient and who is disobedient, who is correct and who is mistaken. He is capable of that.
   • Those who hold this interpretation also say that for every group among the religious communities, there is a direction chosen either by divine law or by desire. You will not be held accountable for the actions of others; they have their deeds, and you have yours.

2. The pronoun huwa (He) refers back to Allah: Meaning, Allah turns that direction toward them.
   • Interpretation A: Allah informed us that each of these two Qiblahs (Jerusalem and the Ka'bah) is a direction that Allah turns His servants toward when He wills, based on what He knows to be beneficial. Thus, both directions originate from Allah, and He is the one who turned the faces of His servants toward them. Therefore, race to the good deeds by submitting to God's command in both situations, as your submission is a good deed for you. Do not pay attention to the taunts of those who say: {مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ} (What has turned them from their Qiblah?). Allah will gather you and these fools together on the Day of Resurrection and distinguish between you.
   • Interpretation B: If we interpret {وَلِكُلٍّ وِجْهَةٌ} as referring to the various sides and regions of the Ka'bah, the meaning is: "And for every group among you, O Muslims, there is a direction (a region of the Ka'bah)." {فَاسْتَبِقُوا الْخَيْرَاتِ} (So race to the good deeds) by turning toward it from all directions. Although these directions differ, since they all lead to the Ka'bah, they are considered as one direction. His knowledge of their intentions is not hidden, and He will gather them all and reward them for their deeds.

This means: He turns His face toward it, making the mention of "face" unnecessary.

• Al-Farrā’ said: It means mustaqbiluha (facing it).
• Abū Ma'ādh said: Muwalliha means mutawallīha (taking charge of it). It is said: Tawallāha (He took charge of it), meaning He was pleased with it and followed it up.

Recitation Variant: In the recitation of 'Abdullah ibn 'Amir al-Nakh'ī (and Ibn 'Abbās, Abū Ja'far, and Muhammad ibn 'Alī al-Bāqir), it is recited as {هُوَ} (He is [the Qiblah]). In the recitation of the others, it is {هُوَ مُوَلِّيهَا}.

The recitation {هُوَ} has two meanings:

1. What you turn toward, it turns toward you. Because wallaytuhu means "I made it such that you face it," and if it becomes such that it faces you, then you also face it. Thus, each one has turned toward the other. This is like {فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ} (Then Adam received from his Lord words) and {لَّا يَنَالُ عَهْدِي الظَّالِمِينَ} (My covenant does not include the wrongdoers). This is the view of Al-Farrā’.
2. {هُوَ مُوَلِّيهَا} means: That direction has been beautified and made beloved to him, meaning it has become a direction he loves and is pleased with.

This means an order to hasten obedience at its appointed time.

Imam Shāfi'ī (may God have mercy on him) holds that performing the prayer at the beginning of its time is superior, contrary to Abū Hanīfah. Al-Shāfi'ī provided several proofs:

1. The prayer is the best thing, as the Prophet (PBUH) said: (Prayer is the best established thing). If so, bringing it forward must be better, based on {فَاسْتَبِقُوا الْخَيْرَاتِ}. The apparent command implies obligation; if not obligation, then at least recommendation.
2. The verse {سَابِقُوا إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ} (Race toward forgiveness from your Lord) (Al-Hadid: 21) means racing toward what necessitates forgiveness, and prayer necessitates forgiveness, so racing to it is recommended.
3. The verse {وَالسَّابِقُونَ السَّابِقُونَ * أُولَٰئِكَ الْمُقَرَّبُونَ} (And the foremost, the foremost * Those will be the nearest [to Allah]) (Al-Wāqi'ah: 10-11). The foremost are undoubtedly those foremost in obedience, and prayer is obedience. The phrase {أُولَٰئِكَ الْمُقَرَّبُونَ} implies restriction: no one is brought near to Allah except those who race ahead, indicating that perfection of virtue is tied to racing ahead.
4. The verse {وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ} (And hasten to forgiveness from your Lord) (Al 'Imrān: 133). This means hastening to what necessitates forgiveness, which prayer certainly does, so hastening to it is commanded.
5. Previous Prophets were praised for {إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ} (Indeed, they used to race to good deeds) (Al-Anbiyā’: 90). Prayer is a good deed, as the Prophet (PBUH) said: (The best of your deeds is prayer).
6. Iblīs was blamed for failing to hasten: {مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ} (What prevented you from prostrating when I commanded you?) (Al-A'rāf: 12). This shows that failing to hasten incurs blame.
7. The verse {حَافِظُوا عَلَى الصَّلَوَاتِ} (Guard strictly your prayers) (Al-Baqarah: 238). Guarding is only achieved by hastening, to avoid missing it due to forgetfulness or other occupations.
8. The Prophet Moses (PBUH) said: {وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ} (And I hastened to You, my Lord, that You be pleased) (Tā Hā: 84). Thus, hastening is preferable.
9. The verse {لَّا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلُ الْفَتْحِ وَقَاتَلَ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا} (Not equal among you are those who spent before the conquest and fought [afterward]. Those are greater in degree than they who spent afterward and fought) (Al-Hadid: 10). This shows that racing ahead is a cause for greater virtue, and the same applies here.
10. It is narrated from 'Umar, Jarīr ibn 'Abdullāh, Anas, and Abū Maḥdhūrah that the Prophet (PBUH) said: (Prayer at the beginning of the time is the pleasure of Allah, and at the end of the time is the pardon of Allah). Abū Bakr (RA) said: The pleasure of Allah is more beloved to us than His pardon. Al-Shāfi'ī said: The pleasure of Allah is only for the excellent doers (muḥsinīn), while pardon might be for those who were deficient.
    • Objection: This argument is misplaced, as it implies sin for delaying, yet there is consensus that there is no sin in delaying. The meaning must be that performing it at the end of the time earns pardon for previous sins, which certainly earns God's pleasure. Thus, delaying earns both pardon and pleasure, while hastening earns only pleasure, making delay preferable.
    • Rebuttal: This is weak for several reasons:
      • If so, delaying Maghrib prayer would be preferable, which no one holds.
      • Failing to hasten in obedience resembles failing to turn away (from sin), which implies punishment, but since the act is performed afterward, the implication of punishment ceases.
      • The interpretation of Abū Bakr al-Ṣiddīq invalidates this interpretation.

11. It is narrated from 'Alī ibn Abī Ṭālib (RA) from the Prophet (PBUH): (O 'Alī, three things should not be delayed: Prayer when its time comes, the funeral when it is ready, and the single woman when a suitable match is found for her).
12. Ibn Mas'ūd asked the Prophet (PBUH): Which deeds are best? He replied: (Prayer at its first appointed time).
13. Abū Hurayrah narrated that the Prophet (PBUH) said: (A man prays a prayer, and what he misses from the beginning of its time is better for him than his family and wealth).
14. The Prophet (PBUH) said: (Whoever establishes a good precedent [Sunnah] has its reward and the reward of those who act upon it until the Day of Resurrection). Whoever is first in obedience establishes the practice for that time, so their reward must be greater than those who delay.
15. We agree that one cause of virtue among the Companions was racing to Islam, leading to intense debate over whether Abū Bakr or 'Alī embraced Islam first. This stems from their agreement that racing in obedience leads to greater virtue, supporting our view.
16. In a sermon, the Prophet (PBUH) said: (Hasten with good deeds before you become preoccupied), and prayer is certainly a good deed.
17. Hastening to fulfill the rights of people is better than delaying them, so the same must apply to fulfilling the rights of God, as the common factor is observing the meaning of glorification.
18. Hastening to prayer shows eagerness and passion for obedience, while delaying shows laziness, so the former is preferable.
19. Hastening is a precaution: if one performs it at the beginning of the time, their obligation is discharged. If delayed, an occupation might prevent performance, leaving the obligation unfulfilled. The path that ensures precaution is undoubtedly preferable.
20. We agree that hastening the fast of Ramadan is better than delaying it, even though the sick person may delay. We agree that hastening is better based on {وَأَن تَصُومُوا خَيْرٌ لَّكُمْ} (And that you fast is better for you) (Al-Baqarah: 184). Therefore, hastening prayer must also be preferable.
    • Objection: These analogical proofs are contradicted by the case of Dhuhr prayer in intense heat, or when one hopes to catch the congregation or find water.
    • Rebuttal: Delay is established in these specific cases due to incidental circumstances. Our discussion concerns the default ruling.
21. Hastening compliance is conventionally better than failing to hasten, so it must be so in the Law, based on the Prophet's saying: (What the Muslims deem good is good with Allah).
22. A prayer whose conditions are complete must be performed at the beginning of its time, like Maghrib. This excludes Dhuhr in intense heat, where delay is recommended only if one intends to walk to the mosque, as the walk is a hindrance. If prayed at home, hastening is better. This also excludes one who is holding back urine/feces or is very hungry, or one performing tayammum who is confident water will be found, or one expecting the congregation. In these cases, perfection (of conditions) has not been achieved.

These are the proofs indicating that hastening is preferable. Now we discuss each prayer:

• Muhammad (Abū Ḥanīfah) said: It is recommended to enter it while it is still dark (taghlīs) and exit when it becomes light (isffār). If one must choose only one phase, isffār is better.
• Al-Shāfi'ī (and Abū Bakr, 'Umar, Mālik, and Aḥmad) said: Taghlīs (praying in the deep darkness before dawn) is better. Al-Shāfi'ī supported this with further proofs:
  1. It is narrated in the Two Ṣaḥīḥs from 'Ā'ishah (RA) that the Prophet (PBUH) "used to pray the dawn prayer and then the women would depart wrapped in their cloaks, unrecognizable in the darkness (ghalas)." (Ghalas is the darkness at the end of the night).
     • Objection: This was at the beginning of Islam when women attended the congregation, and the Prophet (PBUH) prayed in the ghalas so they would not be recognized. Similarly, 'Umar prayed in the ghalas. When women were forbidden from attending the congregation, this practice ceased.
     • Rebuttal: The fundamental principle for establishing all rulings is the absence of abrogation. Without this principle, no religious proof could be used.
  2. It is narrated in the Two Ṣaḥīḥs from Anas (via Qatādah) that he said: "We had our suḥūr (pre-dawn meal) with the Messenger of Allah (PBUH), then we stood up for prayer." When asked about the time elapsed, Anas replied: "The time it takes to recite fifty verses." This also indicates taghlīs.
  3. It is narrated from Abū Mas'ūd al-Anṣārī that the Messenger of Allah (PBUH) prayed Fajr in ghalas once, then in isffār once, and never returned to isffār until he passed away.
  4. Allah praised those who seek forgiveness at dawn ({وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ} - And those who seek forgiveness at dawn) (Al 'Imrān: 17) and praised those who abandon sleep ({تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ} - Their sides forsake their beds) (Al-Sajdah: 16). Since this is established, abandoning sleep by performing obligatory prayers must be better, based on the Prophet's narration from God: (The worshippers do not draw nearer to Me with anything more beloved to Me than the fulfillment of what I have obligated upon them). Therefore, taghlīs must be better.
  5. Sleep at that time is more pleasant, so abandoning it is harder, and thus its reward must be greater, based on the Prophet's saying: (The best acts of worship are the most difficult/strenuous).

Abū Ḥanīfah's proofs:

1. The Prophet (PBUH) said: (Pray Fajr in isffār, for it is greater in reward).
2. 'Abdullāh ibn Mas'ūd narrated that he prayed Fajr at Muzdalifah in ghalas, then Ibn Mas'ūd said: "I never saw the Messenger of Allah (PBUH) pray any prayer outside its appointed time except Fajr, which he prayed that day outside its appointed time." (This implies he prayed it later than usual).
3. Ibn Mas'ūd said: "I never saw the Companions adhere to anything as much as they adhered to tanwīr (lighting up) Fajr."
4. Abū Bakr (RA) prayed Fajr and recited Al 'Imrān. They said: "The sun is about to rise." He replied: "If it had risen, it would not have found us heedless." 'Umar recited Al-Baqarah, and the sun rose. He said: "If it had risen, it would not have found us heedless."
5. Delaying the prayer includes the virtue of waiting. The Prophet (PBUH) said: (The one who waits for prayer is like one who is praying). Whoever delays the prayer beyond its first time waits for the prayer first, and then prays it. Whoever prays at the beginning of the time misses the virtue of waiting.
6. Delaying leads to a larger congregation, so it must be preferable to attain the virtue of the congregation.
7. Taghlīs imposes hardship, as one might need to perform wuḍū’ at night to be free for prayer after dawn breaks, and hardship is negated in the Law.
8. It is disliked (makrūh) to pray after the Fajr prayer. If one prays during isffār, the time of dislike is shorter. If one prays during taghlīs, the time of dislike is longer.

Rebuttal to Abū Ḥanīfah's proofs:

• Rebuttal to Proof 1 (Greater Reward in Isffār): Fajr (dawn) is the name for the light that dispels the darkness of the east. Fajr only exists while darkness remains in the air. Once darkness is completely gone and the air is illuminated, it is no longer Fajr. Isffār means becoming manifest (like a woman uncovering her face). If this is established, we say that the manifestation of Fajr occurs while darkness remains in the air. The more intense the darkness, the more intense the light appearing within it. Therefore, (Pray Fajr in isffār) must be interpreted as taghlīs—meaning, the more apparent and brilliant the Fajr is when you pray, the greater the reward. We have shown this only occurs at the beginning of Fajr. This is the meaning of Al-Shāfi'ī's statement that the isffār mentioned in the hadith refers to certainty about the breaking of dawn and the removal of doubt. What proves our view is that performing the prayer at that time is harder, so the reward must be greater. Delaying prayer until the time of full illumination is the habit of the lazy, so how can the Lawgiver say laziness is better than diligence in obedience?
• Rebuttal to Proof 3 (Companions adhered to Tanwīr): This is what we established: Tanwīr (illumination) of Fajr only occurs at the beginning of the time. When the world is filled with light, it is no longer called Fajr. The rest of the proofs are countered by what we have already presented.

This is a promise to the obedient and a warning to the disobedient. It is as if Allah is saying: "Race ahead, O those who are truthful and knowledgeable of Prophethood and Law, in good deeds and endure hardships therein, so that you may reach your due reward with Allah on the Day of Resurrection—the various types of honor and closeness."

Then, Allah confirms this by saying: {إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ} (Indeed, Allah is over all things competent). Resurrection itself is possible, and He is capable of all possibilities, so He must be capable of resurrection. The issues derived from this verse regarding God's power have been mentioned in the commentary on the verse: {وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ} (And if Allah willed, He could take away their hearing and their sight. Indeed, Allah is over all things competent). (Al-Baqarah: 20).

Verses 149-150

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ لَلْحَقُّ مِن رَّبِّكَ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ * وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُمَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ