Transliteration:( Wa kazaalika ja'alnaakum ummatanw wasatal litakoonoo shuhadaaa'a 'alan naasi wa yakoonar Rasoolu 'alaikum shaheedaa; wa maa ja'alnal qiblatal latee kunta 'alaihaaa illaa lina'lama mai yattabi'ur Rasoola mimmai yanqalibu 'alaa 'aqibayh; wa in kaanat lakabeeratan illaa 'alal lazeena hadal laah; wa maa kaanal laahu liyudee'a eemaanakum; innal laaha binnaasi la Ra'oofur Raheem )
289. The Ummah of the Holy Prophet in relation to time is the last Ummah. But in relation to status is central i.e. superior to other Ummahs, just as the pivotal point is in a circle, an axle is in a wheel, the sun among the stars, a floral design in a necklace or the Mehrab in a Mosque. In addition, Islam is not rigid like the religions of Hazrat Musa nor easy going like Christianity, it follows the middle path.
290. From this discussion many points emerge:
1. Whom the Muslims regard as a saint is indeed a saint.
2. The conformity of Muslims is a proof of validity in any religious matters;
3. The rule of the Righteous Caliphs is correct as Muslims have accepted its validity and are unanimous in respect of it.
291. On the Day of Judgement the Holy Prophet will testify about the piety and godliness of his Ummah, as they are worthy of testimony, and not about the sinners. For this reason 'upon you' is used in this verse. In addition, this testimony of the Holy Prophet ,will not be merely hearing because the believers have already testified about what they have heard. This means that had seen . the Holy Prophet the state of affairs of all the Prophets and is an eye witness over the deeds of his followers, be they open or hidden. We also learn that the noble Companions are all inmates of Paradise because the Holy Prophet himself has given glad tidings of this. It should also be borne in mind that on the Day of Judgement when the followers of other Prophets reject the propagation of these Prophets, it is the Muslims who will testify in favour of these Prophets and the Holy Prophet will verify the testimony of his followers. From this we learn that the investigations and inquiries of a trial or law suit is no proof for the ignorance of the judge because Allah on the Day of Judgement will only pass judgement after all investigation.
From this discussion numerous issues are deduced:
1. Under certain circumstances one can testify from what one has heard as the followers of the Holy Prophet will only testify about what they have heard from the Messenger of Allah.
2.The word "Alaikum" means an eye witness as well as informed custodian. Says Almighty Allah "Undoubtedly everything is before Allah" Hence, both these meanings of the translator are appropriate in respect of this word in the verse.
292. With the change of Qibla several people with weak faith turned away from Islam, which gave the hypocrites chance to wag their tongues about Islam. But those whose faith was strong remained steadfast and resolute. The QUR'AAN makes mention of these resolute believers in this verse.
293. Here, the word FAITH refers to those believers who had died before the change of the Qibla. All their prayers Salaah as well as their Salaah offered facing Jerusalem are all accepted by Allah. Hence, the word IMAAN is used to indicate this.
294. The illustrious Companions enquired from Holy Prophet about the Salaah of those Companions who had passed away prior to the changing of the Qibla as well as their Salaah offered before this event. In reply, this verse was revealed in which they were told that their Salaah will be rewarded by Allah.
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142. 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.” 143. Thus We have made you ﴿true Muslims ـ real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)﴾, a Wasat (just and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you. And We made the Qiblah 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. And Allah would never make your faith (prayers) to be lost (i.e., your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.
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:
(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:
(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:
(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:
(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:
(turn your faces (in prayer) in that direction.) 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:
(Say (O Muhammad ): “To Allah belong both, east and the west. He guides whom He wills to the straight way.”)
There are several other Ahadith 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-Maqdis8. 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:
(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:
(Say (O Muhammad ): “To Allah belong both, east and the west.) meaning, the command, the decision and the authority are for Allah Alone. Hence:
(…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:
( 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:
(Say (O Muhammad ): “To Allah belong both, east and the west. He guides whom He wills to the straight way.”)
Imam Ahmad reported that `A’ishah (the Prophet’s wife) said that Allah’s Messenger said about the People of the Scripture (Jews and Christians):
(They do not envy us for a matter more than they envy us for Jumu`ah (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).)
Allah said:
(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 subtribe. Also, `Asr, the prayer that is described as `Wusta’ (a variation of the word Wasat), means the best prayer, as the authentic collections of Ahadith 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:
(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:
(Nuh will be called on the Day of Resurrection and will be asked, `Have you conveyed (the Message)’ He will say, `Yes.’ His people will be summoned and asked, `Has Nuh conveyed (the Message) to you’ They will say, `No warner came to us and no one (Prophet) was sent to us.’ Nuh will be asked, `Who testifies for you’ He will say, `Muhammad and his Ummah.’)
This is why Allah said:
(Thus We have made you a Wasat nation.)
The Prophet said; (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:
قَالَ: عَدْلًا
(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’ They would say, `No.’ He would be asked, `Have you conveyed (the Message) to your people’ He would say, `Yes.’ He would be asked, `Who testifies for you’ He would say, `Muhammad and his Ummah.’ Muhammad and his Ummah would then be summoned and asked, `Has he conveyed (the Message) to his people’ They would say, `Yes.’ They would be asked, `Who told you that’ They would say, `Our Prophet (Muhammad) came to us and told us that the Messengers have conveyed (their Messages). ‘)
Hence Allah’s statement:
(Thus We have made you a Wasat nation.)
He said, “(meaning) the `Adl,’ (he then continued reciting the Ayah):
(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:
قَالَ: فَقُلْنَا وَثَلَاثَةٌ؟ قَالَ: فَقَالَ:
قَالَ: فَقُلْنَا وَاثْنَانِ: قَالَ
. ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ.
(Any Muslim for whom four testify that he was righteous, then Allah will enter him into Paradise.’ We said, `What about three’ He said, `And three.’ We said, `And two’ He said, `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.
Allah then said:
(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.
(…from those who would turn on their heels.) meaning, reverts from his religion. ﴿Allah then said:﴾
(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:
(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:
(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:
(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:
(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:
(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,
(Truly, Allah is full of kindness, the Most Merciful towards mankind.)”
Furthermore, it is reported in the Sahih that Allah’s Messenger saw 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:
؟ قَالُوا: لَا يَا رَسُولَ اللهِ. قَالَ:
(Do you think that this woman would willingly throw her son in the fire) They said, “No, O Messenger of Allah!” He said, (By Allah! Allah is more merciful with His servants than this woman with her son.)
We appointed the direction which you formerly observed so that We might distinguish those who follow the Messenger from those who turn on their heels.[145] For it was indeed burdensome except for those whom Allah guided. And Allah will never leave your faith to waste. Allah is full of gentleness and mercy to mankind.
(2:143) And it is thus that We appointed you to be the community of the middle way so that you might be witnesses to all mankind and the Messenger might be a witness to you.[144]
We appointed the direction which you formerly observed so that We might distinguish those who follow the Messenger from those who turn on their heels.[145] For it was indeed burdensome except for those whom Allah guided. And Allah will never leave your faith to waste. Allah is full of gentleness and mercy to mankind.
144. This constitutes the proclamation appointing the religious community (ummah) consisting of the followers of Muhammad to religious guidance and leadership of the world.
And it is thus’, which precedes this proclamation, contains two allusions. It alludes, in the first place, to that Divine Guidance which enabled the followers of Muhammad to know the Straight Way so that they could attain progress to the point of being proclaimed ‘the community of the middle way’ (or ‘the mid-most community’ or ‘the community justly balanced’ – Ed.) In the second place there is an allusion to the change in the direction of Prayer from Jerusalem to the Ka’bah. People of limited intelligence could see no significance in this change of direction although the substitution of Jerusalem by the Ka’bah amounted to the removal of the Children of Israel from their position of world leadership and their replacement by the ummah of Muhammad (peace be on him).
The Arabic expression which we have translated as ‘the community of the middle way’ is too rich in meaning to find an adequate equivalent in any other language. It signifies that distinguished group of people which follows the path of justice and equity, of balance and moderation, a group which occupies a central position among the nations of the world so that its friendship with all is based on righteousness and justice and none receives its support in wrong and injustice.
The purpose of creating ‘the community of the middle way’, according to this Qur’anic verse, is to make it stand as witness ‘before all mankind and the Messenger might be a witness before you’. What this means is that when the whole of mankind is called to account, the Prophet, as God’s representative, will stand witness to the fact that he had communicated to the Muslims and had put into practice the teachings postulating sound beliefs, righteous conduct and a balanced system of life which he had received from on high. The Muslims, acting on behalf of the Prophet after his return to the mercy of God, will he asked to bear the same witness before the rest of mankind and to say that they had spared no effort in either communicating to mankind what the Prophet had communicated to them, or in exemplifying in their own lives what the Prophet had, by his own conduct, translated into actual practice.
This position of standing witness before all mankind on behalf of God, which has been conferred on this community, amounts to its being invested with the leadership of all mankind. This is at once a great honour and a heavy responsibility. For what it actually means is that just as the Prophet served as a living example of godliness and moral rectitude, of equity and fair play before the Muslim community, so is the Muslim community required to stand vis-à-vis the whole world. What is expected of this community is that it should be able to make known, both by word and deed, the meaning of godliness and righteousness, of equity and fairplay.
Furthermore. just as the Prophet had been entrusted with the heavy responsibility of conveying to the Muslims the guidance which he had received. in a like manner a heavy responsibility has been laid on the Muslims to communicate this guidance to all mankind. If the Muslims fail to establish before God that they did their duty in conveying to mankind the guidance they had received through the Prophet they will be taken to task seriously and their honourable position as the leaders of the whole world, far from being of any help to them, will spell their disaster. They will be held responsible along with the protagonists of evil for all the errors of belief and conduct which have spread during their term of leadership. They will have to face the grim question: What were they doing when the world was convulsed by storms of transgression, injustice and error?
145. One purpose of this change in the direction of Prayer was to find out who was blinkered by irrational prejudices and chained by chauvinistic attachment to land and blood, and who, having liberated himself from those bonds, was capable of rising to the heights and grasping the Truth.
On the one hand were the Arabs who were steeped in their national and racial arrogance. For them, taking Jerusalem as the direction of their Prayer (as originally practised by the Prophet) was too hard a blow to their national vanity to be accepted with equanimity. On the other hand, the Jews were essentially no different. They, too, were obsessed with racial pride so that it was difficult for them to accept any other than the direction of Prayer which they had inherited from the past. How could the people whose hearts were full of such idols respond to the call of the Messenger of God? Hence, God saw to it that the worshippers of such idols were distinguished from the genuine worshippers of God by first fixing Jerusalem as the direction of Prayer. This was bound to alienate all those who had worshipped the idol of Arabianism. Later, the fixing of the Ka’bah as the direction of Prayer led to the alienation of those who were engrossed in the worship of the idol of Israel. Thus there were left with the Prophet only, those who truly worshipped none but the One True God.
[52]- i.e., refuse.
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