Tafseer Verse Number 144
The First Abrogation in the Qur’an was about the Qiblah
`Ali bin Abu Talhah related that Ibn `Abbas narrated: The first abrogated part in the Qur’an was about the Qiblah. When Allah’s Messenger ﷺ migrated to Al-Madinah, the majority of its people were Jews, and Allah commanded him to face Bayt Al-Maqdis. The Jews were delighted then. Allah’s Messenger ﷺ faced it for ten and some months, but he liked to face the Qiblah of Ibrahim (Ka`bah in Makkah). He used to supplicate to Allah and look up to the sky (awaiting Allah’s command). Allah then revealed:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ
(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven), until,
فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ
(turn your faces (in prayer) in that direction.)
The Jews did not like this ruling and said:
مَا وَلَّـهُمْ عَن قِبْلَتِهِمُ الَّتِى كَانُواْ عَلَيْهَا قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ
(“What has turned them (Muslims) from their Qiblah (prayer direction) to which they used to face in prayer.” Say (O Muhammad), “To Allah belong both, east and the west.”) (2:142)
Allah said:
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(. ..so wherever you turn (yourselves or your faces) there is the Face of Allah) (2:115),
and:
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ
(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).) (2:143)
Is the Qiblah the Ka`bah itself or its General Direction
Al-Hakim related that `Ali bin Abu Talib said:
فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
(…so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).) means its direction.”
Al-Hakim then commented that the chain of this narration is authentic and that they (i.e., Al-Bukhari and Muslim) did not include it in their collections.
This ruling concerning the Qiblah is also the opinion of Abu Al-`Aliyah, Mujahid, `Ikrimah, Sa`id bin Jubayr, Qatadah, Ar-Rabi` bin Anas and others. Allah’s Statement:
وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ
(And wheresoever you people are, turn your faces (in prayer) in that direction) is a command from Allah to face the Ka`bah from wherever one is on the earth: the east, west, north or south. The exception is of the voluntary prayer (Nafl) while one is traveling, for one is allowed to offer it in any direction his body is facing, while his heart is intending the Ka`bah. Also, when the battle is raging, one is allowed to offer prayer, however he is able. Also, included are those who are not sure of the direction and offer prayer in the wrong direction, thinking that it is the direction of the Qiblah, because Allah does not burden a soul beyond what it can bear.
The Jews had Knowledge that the (Muslim) Qiblah would later be changed
Allah stated that:
وَإِنَّ الَّذِينَ أُوتُواْ الْكِتَـبَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ
(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord.)
This Ayah means: The Jews, who did not like that you change your Qiblah from Bayt Al-Maqdis, already knew that Allah will command you (O Muhammad) to face the Ka`bah. The Jews read in their Books their Prophets’ description of Allah’s Messenger ﷺ and his Ummah, and that Allah has endowed and honored him with the complete and honorable legislation. Yet, the People of the Book deny these facts because of their envy, disbelief and rebellion. This is why Allah threatened them when He said:
وَمَا اللَّهُ بِغَـفِلٍ عَمَّا يَعْمَلُونَ
(And Allah is not unaware of what they do.)
Tafseer Verse number 145
The Stubbornness and Disbelief of the Jews
Allah describes the Jews’ disbelief, stubbornness and defiance of what they know of the truth of Allah’s Messenger ﷺ , that if the Prophet brought forward every proof to the truth of what he was sent with, they will never obey him or abandon following their desires. In another instance, Allah said:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ – وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) (10:96, 97)
This is why Allah said here:
وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُواْ الْكِتَـبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ
(And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction)).
Allah’s statement:
وَمَآ أَنتَ بِتَابِعٍ قِبْلَتَهُمْ
(…nor are you going to follow their Qiblah ), indicates the vigor with which Allah’s Messenger ﷺ implements what Allah commanded him. Allah’s statement also indicates that as much as the Jews adhere to their opinions and desires, the Prophet adheres by Allah’s commands, obeying Him and following what pleases Him, and that he would never adhere to their desires in any case. Hence, praying towards Bayt Al-Maqdis was not because it was the Qiblah of the Jews, but because Allah had commanded it. Allah then warns those who knowingly defy the truth, because the proof against those who know is stronger than against other people. This is why Allah said to His Messenger and his Ummah:
وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم مِّن بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذَا لَّمِنَ الظَّـلِمِينَ
(Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers.)
Tafseer Verse number 146-147
The Jews know that the Prophet is True, but they hide the Truth
Allah states that the scholars of the People of the Scripture know the truth of what Allah’s Messenger ﷺ was sent with, just as one of them knows his own child, which is a parable that the Arabs use to describe what is very apparent. Similarly, in a Hadith, Allah’s Messenger ﷺ said to a man who had a youngster with him:
«ابْنُكَ هَذَا»
؟ قَالَ: نَعَمْ يَا رَسُولَ اللهِ أَشْهَدُ بِهِ
(Is this your son) He said, “Yes, O Messenger of Allah ﷺ! I testify to this fact.” Allah’s Messenger ﷺ said:
«أَمَا إِنَّهُ لَا يَجْنِي عَلَيْكَ وَلَا تَجْنِي عَلَيْه»
(Well, you would not transgress against him nor would he transgress against you.)
According to Al-Qurtubi, it was narrated that `Umar said to `Abdullah bin Salam (an Israelite scholar who became a Muslim), “Do you recognize Muhammad ﷺ as you recognize your own son” He replied, “Yes, and even more. The Honest One descended from heaven on the Honest One on the earth with his (i.e., Muhammad’s) description and I recognized him, although I do not know anything about his mother’s story.”
Allah states next that although they had knowledge and certainty in the Prophet , they still:
لَيَكْتُمُونَ الْحَقَّ
(conceal the truth.)
The Ayah indicates that they hide the truth from the people, about the Prophet , that they find in their Books,
وَهُمْ يَعْلَمُونَ
(while they know it. ) Allah then strengthens the resolve of His Prophet and the believers and affirms that what the Prophet came with is the truth without doubt, saying:
الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ
((This is) the truth from your Lord. So be you not one of those who doubt.)