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Surah Al Baqra Verses 141-150

141 That was a people that hath passed away. They shall reap the fruit of what they did and ye of what ye do! Of their merits there is no question in your case. 139

142 The fools among the people will say: "What hath turned them from the Qiblah to which they were used?" Say: To Allah belong both East and West; He guideth whom He will to a Way that is straight. 140 141

143 Thus have We made of you an Ummah justly balanced that ye might be witnesses over the nations and the Apostle a witness over yourselves; and We appointed the Qiblah to which thou wast used only to test those who followed the Apostle from those who would turn on their heels (from the faith). Indeed it was (a change) momentous except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of kindness Most Merciful. 142 143 144 145 146

144 We see the turning of thy face (for guidance) to the heavens; now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque; wherever ye are turn your faces in that direction. The people of the book know well that that is the truth from their Lord nor is Allah unmindful of what they do. 147 148 149

145 Even if thou wert to bring to the people of the Book all the signs (together) they would not follow thy Qiblah; nor art thou going to follow their Qiblah; nor indeed will they follow each other's Qiblah. If thou after the knowledge hath reached thee wert to follow their (vain) desires then wert thou indeed (clearly) in the wrong. 150

146 The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know. 151

147 The truth is from thy Lord so be not at all in doubt. 154

148 To each is a goal to which Allah turns him; then strive together (as in a race) toward all that is good. Wheresoever ye are Allah will bring you together. For Allah hath power over all things. 153

149 From whencesoever thou startest forth turn thy face in the direction of the Sacred Mosque; that is indeed the truth from thy Lord. And Allah is not unmindful of what ye do. 154

150 So from whencesoever thou startest forth turn thy face in the direction of the Sacred Mosque; among wheresoever ye are turn your face thither that there be no ground of dispute against you among the people except those of them that are bent on wickedness; so fear them not but fear Me; and that I may complete My favors on you and ye may (consent to) be guided.


139 Verse 134 began a certain argument, which is now rounded off in the same words in this verse. To use a musical term, the motif is now completed. The argument is that it is wrong to claim a monoply for God's Message: it is the same for all peoples and in all ages: if it undergoes local variations or variations according to times and seasons those variations pass away. This leads to the argument in the remainder of the Sura that with the renewal of the Message and the birth of a new People, a new symbolism and new ordinances become appropriate, and they are now expounded. (2.141)

140 Nas - People, the unthinking multitude that sway to and fro, instead of being firm in God's Way. The reference here is to the idolaters, the Hypocrites, and the party of Jews who were constantly seeking to "entangle in their talk" Mustafa and his disciples in Medina even as the Pharisees and the Sadducees of Jesus's day tried to entangle Jesus (Matt. xxii, 15, 23) (2.142)

141 Nas - People, the unthinking multitude that sway to and fro, instead of being firm in God's Way. The reference here is to the idolaters, the Hypocrites, and the party of Jews who were constantly seeking to "entangle in their talk" Mustafa and his disciples in Medina even as the Pharisees and the Sadducees of Jesus's day tried to entangle Jesus (Matt. xxii, 15, 23) (2.142)

142 Thus: By giving you a Qibla of your own, most ancient in history, and most modern as a symbol of your organisation as a new nation (Ummat). (2.143)

143 Justly balanced: The essence of Islam is to avoid all extravagances on either side. It is a sober, practical religion. But the Arabic word (wasat) also implies a touch of the literal meaning of Intermediacy. Geographically Arabia is in an intermediate position in the Old World, as was proved in history by the rapid expansion of Islam, north, south, west and east. (2.143)

144 Witnesses: When two persons dispute, they advance extravagant claims. A just witness comes between them, and brings the light of reason to bear on them, pruning all their selfish extravagances. So the mission of Islam is to curb, for instance, the extreme formalism of the Mosaic law and the extreme "other-worldiness" professed by Christianity. The witness must be unselfish, equipped with first-hand knowledge, and ready to intervene in the cause of justice. Such is the position claimed by Islam among rival systems. Similarly, within Islam itself, the position of witness to whom disputants can appeal is held by Muhammad Mustafa. (2.143)

145 The Qibla of Jerusalem might itself have seemed strange to the Arabs, and the change from it to the Ka'ba might have seemed strange after they had become used to the other. In reality one direction or another, or east or west, in itself did no matter, as God is in all places, and is independent of Time and Place. What mattered was the sense of discipline, on which Islam lays so much stress: which of us is willing to follow the directions of the chosen Apostle of God? Mere quibbles about non-essential matters are tested by this. (2.143)

146 What became of prayer with the Jerusalem Qibla? It was equally efficacious before the new Qibla was ordained. God regards our faith: every act of true and genuine faith is efficacious with Him, even if formalists pick holes in such acts. (2.143)

147 This shows the sincere desire of Mustafa to seek light from above in the matter of the Qibla. Until the organisation of his own People into a well-knit community, with its distinctive laws and ordinances, he followed a practice based on the fact that the Jews and Christians looked upon Jerusalem as a sacred city. But there was no universal Qibla among them. Some Jews turned towards Jerusalem, especially during the Captivity, as we shall see later. At the time of our Prophet, Jerusalem was in the hands of the Byzantine Empire, which was Christian. But the Christians oriented their churches to the East (hence the word "orientation") which is a point of the compass, and not the direction of any sacred place. The fact of the altar being in the East does not mean that every worshipper has his face to the east; for, according at least to modern practice, the seats in a church are so placed that different worshippers may face in different directions. The Preacher of Unity naturally wanted, in this as in o
the matters, a symbol of complete unity, and his heart was naturally delighted when the Qibla towards the Ka'ba was settled. Its connection with Abraham gave it great antiquity; its character of being an Arab centre made it appropriate when the Message came in Arabic, and was preached through the union of the Arabs; at the time it was adopted, the little Muslim community was shut out of it, being exiles in Medina, but it became a symbol of hope and eventual triumph, of which Muhammad lived to see the fulfilment; and it also became the centre and gathering ground of all peoples in the universal pilgrimage, which was instituted with it. (2.144)

148 The sacred Mosque: The Ka'ba in the sacred city of Mecca. It is not correct to suggest that the command making the Ka'ba the Qibla abrogates ii. 115, where it is stated that East and West belong to God, and He is everywhere. This is perfectly true at all times, before and after the institution of the Qibla. As if to emphasise this, the same words about East and West are repeated in this very passage; see ii, 142 above. Where the Itqan mentions mansukh in this connection, I am sorry I cannot follow that opinion, unless mansukh is defined in a special way, as some of the commentators do. (2.144)

149 Glimmerings of such a Qibla were already foreshadowed in Jewish and Christian practice but its universality was only perfected in Islam. (2.144)

150 See n. 147 to ii. 144 above. The Jews and Christians had a glimmering of the Qibla idea, but in their attitude of self-sufficiency they were not likely to welcome the Qibla idea as perfected in Islam. Nor is Islam, after the fuller knowledge which it has received, likely to revert to the uncertain, imperfect, and varying ideas of orientation held previously. (2.145)

151 The People of the Book should have known all this as well as "they knew their own sons", as their past traditions and teaching should have made them receptive of the new message. Some commentators construe the demonstrative pronoun "this" to refer to the Apostle. In that case the interpretation would be: The People of the Book know Muhammad as well as they know their own sons; they know him to be true and upright; they know him to be in the line of Abraham; they know him to correspond to the description of the prophet foretold among themselves; but selfishness induces some of them to act against their own knowledge and conceal the truth. (2.146)

153 The question is how we are to construe the pronoun huwa in the original. The alternative translation would be: "To each is a goal to which he turns." The simile of life being a race in which we all zealously run forward to the one goal, viz., the goal of good, may be applied individually and nationally. This supplies another argument of the Ka'ba Qibla, viz., the unity of goal, with diversity of races, traditions and temperaments. (2.148)

154 The simile of a race is continued, and so the Qibla command is repeated from that point of view. In ii. 144 it was mentioned as the new symbol of the new nation (Muslim): now it is shown as the symbol of Good, at which we should all aim, from whichever point we started, e.g., as Jews or Christians, or our individual point of view; the Qibla will unite us as a symbol of the Goal of the Future. In ii. 150 below, it is repeated: First for the individual, on the ground of uniformity and the removal of all occasions of dispute and argument; and secondly for the Muslim people, on the same ground, as a matter of discipline. There is another little harmony in the matter of the repetitions. Note that the race and starting point argument begins at ii. 149 and is rounded off in the latter part of ii. 150. The latter argument includes the former, and is more widely worded: "wheresoever ye are": which in the Arabic expression would imply three things; in whatever circumstances ye are, or at whatever time ye are, or in whatever place ye are. I have spoken before of a sort of musical harmony in verbal repetitions: here there is a sort of pictorial harmony, as of a larger circle symmetrically including a smaller concentric circle. (2.149)

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