تُكرَّس هذه الفقرة في مجملها لمناقشة تحوُّل القبلة، أي الاتجاه الذي يُصلّى نحوه، الذي وقع بعد وصول النبي ﷺ إلى المدينة في عام 622م بنحو ستة عشر أو سبعة عشر شهرًا، وللجدل الذي أثاره ذلك التحوُّل. فقد حاول يهود المدينة استغلال مسألة القبلة لإحداث الفرقة والبلبلة بين المسلمين. ويُنكر القرآنُ افتراءاتهم، ويحذّر من الضرر الذي قد تُلحقه بأضعف أفراد الجماعة المسلمة. ولا يُعثر في القرآن على ذكرٍ للتاريخ الدقيق لتحوُّل القبلة.

This passage is almost entirely devoted to a discussion of the change of the qiblah, or direction faced in prayer, which occurred sixteen or seventeen months after the Prophet’s arrival in Madinah in 622 CE, and the controversy that attended it. The Jews of Madinah tried to exploit the qiblah issue to create division and confusion among the Muslims. The Qur’ān denounces their allegations, and warns of the damage they might cause to the more vulnerable members of the Muslim community. No reference can be found in the Qur’ān to the exact date of the change of the qiblah.

الأمرُ الواضحُ من مجموع الوقائع أنّ الصلاة صارت فريضةً يوميةً على المسلمين وهم ما زالوا في مكّة. وكانوا يستقبلون الكعبةَ عند الصلاة. ولم يَرِدْ في القرآن الكريم نصٌّ معيّنٌ في هذا الشأن. ولمّا هاجر المسلمون من مكّة إلى المدينة، أُمرَ النبيُّ ﷺ بأن يستقبلوا بيتَ المقدس بدلاً من الكعبة في مكّة. وكونُ الأمرِ في الحالتين صادراً عن النبيّ ﷺ لا عن نصوصٍ قرآنية لا يُنقِص من صحّته ولا من حجيّته شيئاً.

The main facts of the situation make it clear that prayer was made a daily religious duty for Muslims while they were still in Makkah. They faced the Ka`bah when they prayed. No specific order is given in the Qur’ān on this point. When the Muslims emigrated from Makkah to Madinah, the instruction was given to the Prophet that instead of the Ka`bah in Makkah, Muslims should face Jerusalem. The fact that in both cases the instruction had come from the Prophet rather than in Qur’ānic statements in no way diminishes its validity or authority.

ولم يزل هذا هو المعمول به حتى نزل التشريع الوارد في هذا الموضع، فنسخ ما سبقه، فأُمر النبي ﷺ والمسلمون معه بقوله تعالى: {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ} (البقرة: 144)

This continued to be the practice until the revelation of the instructions in the present section, which superseded the previous ones. The Prophet, and the Muslims with him, were told to “Turn your face, then, towards the Sacred Mosque, and wherever you all may be, turn your faces [in prayer] towards it.” (Verse 144)

وكان بيت المقدس قبلةً لليهود والنصارى أيضاً، وكون المسلمين قد أُمروا هم كذلك باستقباله قبلةً لهم أعطى يهودَ المدينة ذريعةً جاهزة لرفض الاعتراف بالإسلام أو قبوله؛ إذ رأوا في استقبال النبي ﷺ وأصحابه بيتَ المقدس عند الصلاة دليلاً على أن دينهم هو الحق، وأن قبلتهم هي الأصلية الشرعية.

سيقول السفهاء من الناس: ما ولّاهم عن قبلتهم التي كانوا عليها؟ قل: لله المشرق والمغرب، يهدي من يشاء إلى صراط مستقيم. وكذلك جعلناكم أمةً وسطًا لتكونوا شهداء على الناس ويكون الرسول ﷺ عليكم شهيدًا. وما جعلنا القبلة التي كنتَ عليها إلا لنعلم من يتبع الرسول ﷺ ممن ينقلب على عقبيه، وإن كانت لكبيرةً إلا على الذين هدى الله، وما كان الله ليضيع إيمانكم، إن الله بالناس لرءوفٌ رحيم.

The weak-minded among people will say, ‘What has turned them away from the direction of prayer which they have so far observed?’ Say, ‘To God belong the east and the west. He guides whomever He wills to a straight path.’ Thus We have made you the community [ummah] of the middle way, so that you may stand witness against the rest of mankind, and the Messenger shall be a witness against you. We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels. It was indeed a hard test except for those whom God has guided. God would never have let your faith be in vain. God is Compassionate and Merciful to mankind. (Verses 142-143)

من خلال سياق الحديث يتضح أن «السفهاء» يُقصد بهم يهودُ المدينة. فهم الذين أثاروا الجدل حول تحويل القبلة من بيت المقدس إلى مكة، وشككوا في صحته والحكمة من ورائه.

It is clear from the course of the discussion that ‘the weak-minded’ is a reference to the Jews of Madinah. They were the ones who stirred up the controversy about the change of qiblah from Jerusalem to Makkah, and questioned its validity and the wisdom behind it.

قال البراء بن عازب: «لما قدم النبي ﷺ المدينة نزل على أجداده [أو قال: أخواله] من الأنصار.» 1

Al-Barā’ ibn `Āzib reported: “When the Prophet first arrived in Madinah, he stayed at his grandparents [or maybe he said at his maternal uncles] of the Anşār. 1

كان النبي ﷺ يصلي متجهًا نحو بيت المقدس طوال الستة عشر أو السبعة عشر شهرًا الأولى، مع أنه كان يودّ أن يتجه نحو الكعبة. وأول صلاة صلاها 1 من المعروف أن النبي ﷺ نزل في بيت خالد بن زيد، المعروف بأبي أيوب الأنصاري، وهو من بني النجار، وإليهم تنتمي جدّة النبي ﷺ لأمه. وجرت العادة عند العرب أن يُعدّ جميع رجال هذا البطن أخوالًا للنبي ﷺ بسبب زواج جدّه بإحدى نسائهم. — ملاحظات المحرر.

The Prophet used to pray facing Jerusalem for the first sixteen or seventeen months, though he would have preferred to face the Ka`bah. The first prayer he offered 1 It is well known that the Prophet stayed at the home of Khālid ibn Zayd, better known as Abū Ayyūb al-Anşārī, who belonged to al-Najjār clan, to whom belonged the Prophet’s maternal grandmother. According to the Arabian usage, all men of this clan are considered maternal uncles of the Prophet by virtue of his grandfather’s marriage to one of its women — Editor’s notes.

ثم يأتي الإشارة إلى أن قلق محمد ﷺ بشأن اتجاه الصلاة كان على وشك الانتهاء، إذ قضى الله بتحويل دائم يحقق رغبته. ومع ذلك، فإن هذا الإعلان يقترن بتحذير شديد من أن اليهود سيعارضونه ويحاولون استغلاله لبث الفرقة والبلبلة بين المسلمين.

Next comes the indication that Muĥammad’s unease with respect to the direction of prayer was soon to be over, as God decreed a permanent one which would satisfy his wishes. However, the announcement comes with a stern warning that the Jews would oppose it and try to exploit it to sow division and confusion among the Muslims.

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ. وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أَنْتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُمْ بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ ۙ إِنَّكَ إِذًا لَمِنَ الظَّالِمِينَ. الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ. الْحَقُّ مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ. وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ. وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۖ وَإِنَّهُ لَلْحَقُّ مِنْ رَبِّكَ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ. وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ۔

We have seen you often turn your face towards heaven. We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque; and wherever you all may be, turn your faces [in prayer] towards it. Those who have been granted revelations in the past know well that it is the truth from their Lord. God is not unaware of what they do. Were you to bring every possible sign before those who had been granted revelations, they would not follow your direction of prayer. And neither may you follow their direction of prayer, nor would they even follow one another’s direction. If you were to follow their whims and desires after all the knowledge that has been given to you, you would certainly be among the wrongdoers. Those to whom We granted revelation know it as well as they know their own children, but some of them knowingly conceal the truth. This is the truth from your Lord; never, then, be among the doubters. Each one has a goal towards which he turns; so vie with one another in good works. Wherever you may be, God will bring you all together. God has power over all things. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque. It is indeed the truth from your Lord. God is not unaware of what you do. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque; and wherever you all may be, turn your faces towards it, so that people may have no argument against you, except those who are bent on wrongdoing. Have no fear of them, but fear Me, so that I may perfect My grace on you, and that you may be rightly guided.” (Verses 144-150)

ثم تخاطب السورة النبی ﷺ مباشرة قائلة: ﴿الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ﴾ (الآية ١٤٧). ولم يكن النبی ﷺ يتطرق إليه أدنى شك في صحة رسالته. وفي موضع آخر من القرآن الكريم يُقال للنبی ﷺ: ﴿فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ﴾ (يونس: ٩٤). ولما سمع النبی ﷺ هذه الآية قال: «لا أشك ولا أسأل». غير أن توجيه الخطاب إليه ﷺ مباشرة إشارة واضحة لمن حوله، ولمن سيأتي بعدهم، ممن قد يتأثرون بأولئك الذين يحاولون النيل من الإسلام.

Then the sūrah addresses the Prophet directly, saying: “This is the truth from your Lord; never, then, be among the doubters.” (Verse 147) The Prophet never entertained any doubt about the veracity of his message. Elsewhere in the Qur’ān, the Prophet is told, “If you are in any doubt regarding what has been revealed to you, then consult those who have read the Scriptures before your time.” (10:94) On hearing this verse, the Prophet said: “I entertain no doubts, and. I ask no one.” But the fact that he is here addressed directly is a clear signal to those around him, and others who would come later, who might be influenced by those who may try to undermine Islam.

من المناسب للمسلمين اليوم أن يتأملوا في هذا القول. إذ يُظهر بعض المسلمين سذاجةً لافتةً حين يعتمدون على سلطة المستشرقين اليهود والنصارى والماركسيين في تفسير المبادئ الإسلامية ونصوص القرآن الكريم والحديث الشريف، أو في دراسة العقيدة الإسلامية وأدبها وتاريخها وتحليلها. ومن المؤسف حقًا أن يُضطر طلاب مسلمون إلى الذهاب من بلادهم الإسلامية ليتعلموا مختلف العلوم الإسلامية في الجامعات الأوروبية والأمريكية، حيث يكتسب بعضهم فهمًا مشوَّهًا ومضطربًا للإسلام وتعاليمه ومبادئه. ولا ينبغي أن ننسى أبدًا أن القرآن الكريم هو الكتاب الخالد الذي أنزله الله على الأمة المسلمة، يبيّن لها ما ينبغي أن تفعله وما يجب أن تمتنع عنه. وليس غير المؤمنين من أي ملة هم من يعلّموننا ديننا.

It is appropriate for Muslims today to reflect on this statement. Some Muslims display remarkable naivety in relying on the authority of Jewish, Christian and Marxist Orientalists, for the interpretation and understanding of Islamic principles and texts of the Qur’ān and ĥadīth, or for the study and analysis of Islamic faith, literature, and history. It is a great pity that Muslim students have to be sent from Muslim countries to be educated in various Islamic disciplines in European and American universities, where some of them acquire a distorted and confused understanding of Islam and Islamic teachings and principles. We must never forget that the Qur’ān is the eternal book God revealed to the Muslim community, outlining what it should do and what it must refrain from. Unbelievers of any creed are not the ones to teach us our faith.

تُرشدنا السورة بوضوح إلى عدم الاعتماد على نصائح اليهود والنصارى فيما يتعلق بأصول الإسلام وممارساته، وتحثّ المسلمين على عدم الحياد عن الطريق الذي رسمه لهم الإسلام، وعلى التنافس فيما بينهم في السعي وراء الأهداف البنّاءة والنافعة. وسيرجعون في نهاية المطاف إلى الله، الذي سيُجمع إليه جميع البشر: ﴿وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُوا الْخَيْرَاتِ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾ (البقرة: 148). وهكذا يصرف الله أذهان المسلمين عن الباطل الذي تنشره أتباع الأديان الأخرى. ينبغي لهم أن يتجاهلوا كل المكائد والحيل التي تهدف إلى إحباط مكانتهم ودورهم في العالم أو تقويضهم، وأن يتنافسوا بدلًا من ذلك في فعل الخير والنفع.

تُواصِل السورةُ تذكيرَ المسلمين بمزيدٍ من النِّعم الإلهيةِ المختصةِ بهم. فمِن هذه النعمِ الخاصةِ أن أرسلَ اللهُ إليهم رسولًا، هو محمدٌ ﷺ، تحقيقًا لدعوةِ إبراهيمَ، أولِ القائمين على المسجدِ الحرامِ بمكةَ، والقبلةِ الدائمةِ العامةِ لجميعِ المسلمين.

The sūrah goes on to remind the Muslims of more divine favours reserved for them. By one such special favour God has sent them a Messenger, Muĥammad, in fulfilment of the prayer made by Abraham, the first custodian of the Sacred Mosque in Makkah, the permanent and universal qiblah of all Muslims.

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ ﴿١٥١﴾ فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ ﴿١٥٢﴾

Thus We have sent forth to you a Messenger from among yourselves to recite to you Our revelations, purify you, and instruct you in the Book and in wisdom and teach you what you did not know. Remember Me, then, and I will remember you; give thanks to Me and never deny Me. (Verses 151-152)

وتُستعمل هنا الكلمات نفسها التي وردت في دعاء إبراهيم (الآية ١٢٩)، فتتحقق بذلك صلةٌ مباشرة وذات دلالة عميقة بين النبيَّين وبين دينهما. فالإسلام لم يُخترع إذن، ولم يولد من باب المصلحة الظرفية، بل له جذورٌ راسخة في التاريخ. كما أن اتجاه القبلة الذي كان يُقرَّر لم يُختَر عشوائيًا أو بلا غاية، بل كان استجابةً لدعوات إبراهيم المتضرعة الصادقة.

The same words of Abraham’s prayer (Verse 129) are used here, thus establishing a direct and significant link between the two Prophets and their religion. Islam was not, then, invented or born out of expediency, but had its origins firmly rooted in history. The direction of prayer that was being instituted had not been chosen haphazardly or without purpose. It was the answer to Abraham’s passionate and sincere prayers.

نتیجةً لهذا الفضل الإلهي الذي لا حدَّ له، أُرسل إلى المسلمين رسولٌ من بينهم، وكان آخرَ رسولٍ بشريٍّ من الله إلى البشرية جمعاء، وعيّن الله لهم قبلةً خاصةً بهم، فمنحهم بذلك طابعًا مميّزًا ومكانةً متميزةً في العالم.

As a result of this boundless divine grace, the Muslims were sent a messenger, one of their own number, who was to be the last human Messenger from God to mankind, and had their own exclusive direction of prayer designated for them by God, thereby giving them a distinctive character and a privileged status in the world.

ومِن فضلِ الله أيضًا أنَّه بواسطةِ محمدٍ ﷺ كان يُخاطبُ المسلمينَ، تلك الجماعةَ الضعيفةَ الصغيرةَ من المؤمنين، بكلامِه هو.

Another aspect of God’s favour is that, through Muĥammad, He was addressing the Muslims, a humble and insignificant band of believers, with His own words.

يُختَتَم هذا المقطع بتذكيرٍ آخرَ بنِعَم الله على الأمة المسلمة. يدعو الله المسلمين إلى ذِكره وشُكره، وفي المقابل يذكرهم هو: {فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ} (البقرة: ١٥٢).

This passage is concluded with yet another reminder of God’s favours to the Muslim community. God calls on Muslims to remember and praise Him, and in return He will remember them: “Remember Me, then, and I will remember you; give thanks to Me and never deny Me.’’ (Verse 152)

what honour, what benevolence and compassion! God Almighty, in all His greatness and glory, exchanges these sentiments on an equal level with His humble servants. What grace and generosity! "فاذكرونی أذكركم" — it is the greatest privilege any human being can receive from God, whose generosity is limitless and whose benevolence knows no bounds. The Prophet محمد ﷺ is reported to have quoted God as saying: "Whoever remembers Me privately to himself I will remember him to Myself; and whoever remembers Me in the company of people I will remember him in a better company." The Prophet ﷺ also quotes God as saying: "Son of Adam! When you remember Me to yourself, I will remember you to Myself. When you remember Me in the company of others I will remember you in a company of angels. When you draw closer to Me by a handspan, I will draw closer to you by an arm's length; and when you draw closer to Me by an arm's length, I will draw closer to you by a longer distance; and when you walk towards Me, I will run towards you." Wait — correction to the above, per the rules: the quotations are from the Prophet, so ﷺ follows his name where he is mentioned; the Qur'an verse is rendered as given. Final translation: What honour, what benevolence and compassion! God Almighty, in all His greatness and glory, exchanges these sentiments on an equal level with His humble servants. What grace and generosity! "فاذكرونی أذكركم" — it is the greatest privilege any human being can receive from God, whose generosity is limitless and whose benevolence knows no bounds. The Prophet محمد ﷺ is reported to have quoted God as saying: "Whoever remembers Me privately to himself I will remember him to Myself; and whoever remembers Me in the company of people I will remember him in a better company." The Prophet ﷺ also quotes God as saying: "Son of Adam! When you remember Me to yourself, I will remember you to Myself. When you remember Me in the company of others I will remember you in a company of angels. When you draw closer to Me by a handspan, I will draw closer to you by an arm's length; and when you draw closer to Me by an arm's length, I will draw closer to you by a longer distance; and when you walk towards Me, I will run towards you." No words could possibly describe the effects and scope of this divine grace. Man can only reciprocate such feelings through prayer, meditation and total submission to God Almighty. This will eventually lead him to see and recognize no other power in this world but that of God.