Alteration of the Qiblah — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Alteration of the Qiblah.
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: III – Early Battles, Commencement of Fasting, Alteration of the Qiblah and Initial Discussion on the Battle of Badr
Pages: Book pp. 108–111 (PDF pp. 132–135)
Navigation: Book Table of Contents | « Previous: [Sariyyah of ‘Abdullah bin Jahsh towards Nakhlah] | Next: [Fasting in Ramadan] »
Historical Account
Despite the endless engagements of war and conflict, the task of the perfection and establishment of religion could not come to a halt, because this was the primary cause of the prophetic commission. The Ṣalāt had already been instituted in Makkah. In Madīnah, the obligation of the Ṣalāt in congregation made apparent the need for an Adhān and this was arranged. However, until now, the Qiblah of the Muslims was set to Jerusalem, and even in Makkah the Holy Prophetsa and his Companions would face Jerusalem when offering their Ṣalāt. In the early era of Madīnah, this practice continued. However, it was always a desire of the Holy Prophetsa for the Ka‘bah in Makkah to be appointed as the Qiblah of the Muslims, because this was the first house for the worship of God which was built on earth. Moreover, the memory of the Father of Prophets, Ḥaḍrat Abrahamas, Khalīlullāh and the patriarch of the
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Arabs, Ishmaelas, Dhabīḥullāh was also tied to this very house. Furthermore, in its capacity as the birthplace and home of the Holy Prophetsa, and the fountainhead and source of Islām as well, it was the Ka‘bah which was most deserving of being the Qiblah of the Muslims. However, until now, since it had not been ordained that Ṣalāt be offered in the direction of the Ka‘bah, for this reason, the Holy Prophetsa continued to offer his Ṣalāt in the direction of Jerusalem, and this practice continued for sixteen to seventeen months after the migration. But now, the time had come when the Muslims were to be fixed upon their true Qiblah. Hence, in the second year of migration, during the month of Sha‘bān, the inclination of the Holy Prophetsa became a catalyst for the revelation of divine command, and at once, the direction of the Muslims was turned from Jerusalem to the Ka‘bah. The verses of the Holy Qur’ān, which were revealed in this regard are as follows:
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Messenger! In the matter of the Qiblah, we see that your attention is tied to the heavens, as to when an injunction is revealed that all should face towards the Ka‘batullah. Therefore, now we turn you to the Qiblah of your preference. And O Ye Muslims! Wherever you may be, turn your faces to the Sacred Mosque. And know that for every nation is a special direction of attention, and although we have appointed your physical direction towards the Ka‘bah, but remember that your spiritual direction should be to progress in virtue. The benefit of this physical and spiritual harmony will be that wherever in the world you may be, you shall remain united. Surely, Allāh has the power to do all that He wills.”
([Al-Baqarah (2:143-145)])
In these Qur’ānic verses, where the injunction of the alteration of the Qiblah has been alluded to, its wisdom and need has also been mentioned. Through the Qiblah, apparent harmony and unity in form is maintained within the nation. Furthermore, it has also been mentioned that in the beginning, for a period in time, Allāh the Exalted appointed Jerusalem as the Qiblah for the Muslims under the wisdom that it may serve as a trial for the idolaters of Makkah, whose entire center of attention was the Ka‘bah, and so that they may develop a spirit of sacrifice for their faith. However, when an appropriate period upon this era of trial had passed, it was ordered that everyone should face the actual Qiblah. At this instance, Sir William Muir raises the allegation that initially, the Muslims offered their Ṣalāt facing Jerusalem, so that the Jews of Madīnah would be inclined to them. However, when they noticed that they were not falling into this deception, they changed their direction to the Ka‘bah, so that an attempt could be made at pleasing the idolaters of Arabia. Undoubtedly, prejudice blinds a person. However, if an able person like Sir William Muir, who has served as the successful governor of a very large province of India, makes such unfounded statements regarding Islām, then indeed this is astonishing. However, the truth is so clear that it cannot be hidden, despite efforts to do so. To claim that a practice which was instituted in Makkah, many years prior to the migration and abrogated a few months after arriving in Madīnah, was so that the Jews of Madīnah could be pleased and that its abrogation occurred in order to attain the pleasure of the idolaters, cannot deceive a sensible person. The truth is that the first Qiblah was a trial for the idolaters, and it was prior to the migration that the time for this trial was best suited. However, since idolaters resided in Madīnah as well, this trial
also continued throughout the early days at Madīnah as well. However, when the idolaters of Madīnah were nearly non-existent, this trial was no longer required and the injunction of the alteration of the Qiblah was revealed. There were two wisdoms in this injunction. Firstly, that the Muslims were set to their actual Qiblah. Secondly, so that the new Qiblah may serve as a trial for the Jews, just as the first Qiblah was a trial for the idolaters. Hence, the truth is not that which Mr. Muir’s pen of prejudice has crafted, rather, it is quite the opposite. Moreover, the Qur’ān, which is declared by Muir as being greater than all other testimony in terms of historical evidence, is also a witness in this respect.
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: III – Early Battles, Commencement of Fasting, Alteration of the Qiblah and Initial Discussion on the Battle of Badr | Navigation: « Previous: [Sariyyah of ‘Abdullah bin Jahsh towards Nakhlah] | Next: [Fasting in Ramadan] »