Wannan sashe kusan gaba ɗaya an sadaukar da shi ne ga tattaunawa game da sauya alkiblar, wato shugabanci da ake fuskanta a sallah, wanda ya faru watanni goma sha shida ko goma sha bakwai bayan isowar Annabi ﷺ Madina a shekara ta 622 Miladiyya, da kuma rikicin da ya biyo bayan hakan. Yahudawan Madina sun yi ƙoƙarin amfani da batun alkibla don haifar da rabuwar kai da ruɗani a tsakanin Musulmi. Alƙur'ani ya ƙi yarda da zarge-zargensu, kuma ya yi gargaɗi game da barnar da za su iya haifarwa ga mafi raunin membobin al'ummar Musulmi. Ba a samun wani nassi a cikin Alƙur'ani da ke ambaton ainihin ranar da aka sauya alkiblar.

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.

Manyan abubuwan da ke cikin wannan lamari a fili suke nuna cewa an mayar da salla wajibi ta yau da kullum ga Musulmi tun suna cikin Makka. Suna fuskantar Ka'aba idan sun yi salla. Babu wani takamaiman umarni a cikin Alkur'ani game da wannan batu. Lokacin da Musulmi suka yi hijira daga Makka zuwa Madina, aka umarci Annabi ﷺ cewa maimakon Ka'aba da ke Makka, Musulmi su rika fuskantar Baitul Makdis da ke Urushalima. Gaskiyar cewa a dukkan lokutan biyu umarnin ya fito daga Annabi ﷺ ba daga ayoyin Alkur'ani ba, hakan bai rage kowane kima ko ikonsa ba.

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.

Wannan al'ada ta ci gaba har zuwa lokacin saukar umarnin a cikin wannan sashe, wanda ya soke na baya. An umarci Annabi ﷺ, tare da Musulmai da ke tare da shi, cewa: "Ka juya fuskarka, saboda haka, zuwa ga Masallacin Alfarma, kuma duk inda kuke, ku juya fuskokinku [wajen salla] zuwa gare shi." (Aya ta 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)

Mutanen da ba su da hankali daga cikin mutane za su ce, "Mene ne ya juya su daga alkiblar sallah da suka kasance suna bi a da?" Ka ce, "Na Allah ne gabas da yamma. Yana shiryar da duk wanda ya so zuwa tafarki madaidaici." Haka muka sanya ku al'umma ta tsakiya, domin ku zama shaidu a kan sauran mutane, kuma Manzo ya zama shaida a kanku. Mun sanya alkiblar sallah da kuka kasance kuna bi a da domin mu raba wadanda suke bin Manzo ﷺ da wadanda suke juyawa a kan dugadugansu. Tabbas hakan jarrabawa ce mai wahala, sai ga wadanda Allah ya shiryar. Allah ba zai taba sa imaninku ya zama banza ba. Allah Mai jin kai ne, Mai rahama ga mutane. (Ayoyi 142-143)

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)

A bayyana a fili daga yadda tattaunawar ta gudana cewa "masu rauni a hankali" na nufin Yahudawan Madina. Su ne suka tada rikici game da canjin alkibla daga Baitul Maqdis zuwa Makka, suka kuma yi tambaya game da ingancinsa da hikimar da ke bayansa.

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.

Al-Barā' ɗan `Āzib ya ruwaito: "Lokacin da Annabi ﷺ ya fara isa Madina, ya sauka a wurin kakanninsa [ko kuma ya ce a wurin dangin mahaifiyarsa] na Ansār."

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

Nabi ﷺ ya kasance yana yin salla yana fuskantar Baitul Maqdis tsawon watanni goma sha shida ko goma sha bakwai, duk da cewa yana so ya fuskanci Ka'aba. Salla ta farko da ya yi ﷺ 1 Ya shahara cewa Nabi ﷺ ya zauna a gidan Khālid ibn Zayd, wanda aka fi sani da Abū Ayyūb al-Anşārī, wanda ya kasance daga kabilar al-Najjār, wadda mahaifiyar kakan Nabi ﷺ ta fito daga cikinta. Bisa al'adar Larabawa, dukkan maza na wannan kabila ana ɗaukar su a matsayin dangin mahaifiyar Nabi ﷺ saboda auren kakansa ﷺ da ɗaya daga cikin matan kabilar — Bayanin editan.

Gaba kuma akwai alamar cewa damuwar Muĥammad ﷺ game da alƙiblar salla za ta ƙare nan ba da daɗewa ba, domin Allah ya ƙaddara wata alƙibla ta dindindin wadda za ta biya bukatunsa. Sai dai, wannan sanarwar tana zuwa ne tare da gargaɗi mai tsanani cewa Yahudawa za su yi adawa da ita, kuma za su yi ƙoƙarin amfani da ita wajen haifar da rarrabuwa da ruɗani tsakanin Musulmi.

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.

Mun ga yadda kake juyawa fuskarka zuwa sama akai-akai. Saboda haka za mu juya ka zuwa alkibla wadda za ka yarda da ita. Ka juya fuskarka, sai ka juya zuwa Masallacin Alharam; duk inda kuke, ku juya fuskokinku zuwa gare shi. Waɗanda aka ba su littafi a baya sun san sosai cewa gaskiya ce daga Ubangijinsu. Allah ba ya gafala da abin da suke aikatawa. Da ka kawo musu kowace irin hujja, waɗanda aka ba su littafi, ba za su bi alkiblarka ba. Kai ma ba za ka bi alkiblarsu ba, kuma ba za su bi alkiblar juna ba. Idan ka bi sha'awoyinsu bayan ilimin da aka ba ka, to, lallai za ka kasance daga cikin azzalumai. Waɗanda muka ba su littafi suna sanin wannan kamar yadda suke sanin 'ya'yansu, amma wasu daga cikinsu suna ɓoye gaskiya da sani. Wannan gaskiya ce daga Ubangijinka; saboda haka kada ka kasance daga cikin masu shakka. Kowa yana da manufar da yake juyawa zuwa gare ta; don haka ku yi gasa a cikin ayyukan alheri. Duk inda kuke, Allah zai tattara ku baki ɗaya. Allah yana da iko akan kowane abu. Daga duk inda ka fito, ka juya fuskarka zuwa Masallacin Alharam. Lallai shi gaskiya ce daga Ubangijinka. Allah ba ya gafala da abin da kuke aikatawa. Daga duk inda ka fito, ka juya fuskarka zuwa Masallacin Alharam; kuma duk inda kuke, ku juya fuskokinku zuwa gare shi, domin mutane kada su sami hujja a kanku, sai waɗanda suka yi azzalanci a cikinsu. Kada ku ji tsoron su, amma ku ji tsoro na, domin in cika ni'imata a kanku, kuma ku shiryu. (Ayoyi 144-150)

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)

Sa'an nan sūrar ta yi magana kai tsaye da Annabi, tana cewa: "Wannan gaskiya ce daga Ubangijinka; saboda haka kada ka kasance daga cikin masu shakka." (Aya ta 147) Annabi bai taɓa shiga shakka game da gaskiyar saƙonsa ba. A wani wuri a cikin Alƙur'ani, ana gaya wa Annabi ﷺ cewa: "Idan kana cikin shakka game da abin da aka saukar maka, to ka tambayi waɗanda suka karanta Littattafai kafin zamaninka." (10:94) Da jin wannan aya, Annabi ﷺ ya ce: "Ni ba na shakka, kuma ba na tambayar kowa." Amma kasancewar ana magana da shi kai tsaye a nan alama ce bayyananniya ga waɗanda ke kewaye da shi, da kuma waɗanda za su zo daga baya, waɗanda za su iya shafuwa da waɗanda za su yi ƙoƙarin raunana Musulunci.

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.

Ya dace ga Musulmi a yau su yi tunani a kan wannan magana. Wasu Musulmi suna nuna sakacin ban mamaki wajen dogaro da ikon masana gabashin duniya Yahudawa, Kiristoci da Markisanci, wajen fassara da fahimtar ka'idojin Musulunci da nassosin Alkur'ani da Hadisi, ko wajen nazari da bincike a kan imanin Musulunci, adabinsa da tarihinsa. Abin takaici ne matuka cewa ana tura dalibai Musulmi daga kasashen Musulmi zuwa jami'o'in Turai da Amurka don karatun fannoni daban-daban na ilimin Musulunci, inda wasunsu suke samun fahimta karkatacciya kuma rudanI game da Musulunci da koyarwarsa da ka'idojinsa. Kada mu manta ko kadan cewa Alkur'ani littafi ne na har abada da Allah ya saukar wa al'ummar Musulmi, yana bayyana abin da ya kamata su aikata da abin da ya wajaba su nisanta. Kafirai na kowane addini ba su ne za su koya mana addininmu ba.

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.

Surah ta ci gaba da tunatar da Musulmi wasu ni'imomin Allah na musamman da aka kebe musu. Daga cikin irin wannan falala ta musamman, Allah ya aiko musu da Manzo, Muhammad ﷺ, a matsayin cika addu'ar da Ibrahim ya yi, shi wanda ya kasance mai kula da Masallacin Harami na farko a Makkah, kibla ta dindindin kuma ta duniya ga dukkan Musulmi.

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.

Haka kuma Mun aiko muku da Manzo daga cikinku, yana karanta muku ayoyinmu, yana tsarkake ku, yana koya muku Littafi da hikima, kuma yana koya muku abin da ba ku sani ba. Saboda haka ku tuna Ni, Ni ma zan tuna ku; ku gode mini, kuma kada ku kafirta Ni. (Ayoyi 151-152)

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)

Ana amfani da kalmomi iri ɗaya na addu'ar Ibrahim (Ayar 129) a nan, wanda hakan ya kafa haɗi kai tsaye kuma mai muhimmanci tsakanin Annabawan biyu da addininsu. Don haka, Musulunci ba a ƙirƙire shi ba, kuma ba a haife shi daga dalilai na wucin gadi ba; asalinsa yana da tushe mai ƙarfi a tarihi. Alkiblar sallah da aka kafa ba a zaɓe ta ba bisa tsari ko ba tare da manufa ba. Amsa ce ga addu'o'in Ibrahim masu zurfi da gaskiya.

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.

Sakamakon wannan alheri mara iyaka na Allah, an aika wa Musulmi manzo, daya daga cikinsu, wanda zai zama manzon Allah na karshe ga bil'adama, kuma Allah ya tanadar musu da alkiblarsu ta sallah ta musamman, ta yadda hakan ya ba su siffa ta daban da matsayi na musamman a duniya.

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.

Wannan sashe ya ƙare da wata tunatarwa ta kuma game da falalolin Allah ga al'ummar Musulmi. Allah yana kira ga Musulmi su tuna shi su yabe shi, kuma a madadin haka zai tuna da su: "Saboda haka ku tuna Ni, Ni kuma zan tuna da ku; ku gode mini kuma kada ku kafirta da Ni." (Aya ta 152)

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)

Wane irin girma, wane irin alheri da tausayi! Ubangiji Mai Iko, cikin dukkan girmansa da daukakarsa, yana musayar wadannan ji da bayinsa masu tawali'u a kan daidaito. Wane irin alheri da karimci! "Ku ambace Ni, to Ni ma zan ambace ku" — wannan ita ce babbar daraja da wani mutum zai iya samu daga wurin Ubangiji, wanda karimcinsa ba shi da iyaka, kuma alherinsa ba shi da gaba. An ruwaito cewa Annabi Muhammadﷺ ya ambato Ubangiji yana cewa: "Duk wanda ya ambace Ni a boye a cikin ransa, Ni ma zan ambace shi a wurina; kuma duk wanda ya ambace Ni a cikin jama'a, Ni ma zan ambace shi a cikin jama'a mafi alheri." Annabi kuma ya ambato Ubangiji yana cewa: "Dan Adam! Idan ka ambace Ni a cikin ranka, Ni ma zan ambace ka a wurina. Idan ka ambace Ni a cikin wasu mutane, Ni ma zan ambace ka a cikin jama'ar mala'iku. Idan ka kusanci Ni da tsawon hannu daya, Ni ma zan kusanci ka da tsawon hannaye biyu; idan ka kusanci Ni da tsawon hannaye biyu, Ni ma zan kusanci ka da tafiya mai nisa; idan ka zo wurina da tafiya, Ni kuma zan zo wurinka da gudu." Babu kalmomi da za su iya bayyana tasiri da girman wannan alherin Ubangiji. Mutum zai iya mayar da irin wadannan ji ta hanyar addu'a, tunani, da cikakkiyar mika wuya ga Ubangiji Mai Iko. Wannan zai kai shi ga ganin da kuma gane cewa babu wani iko a duniya sai na Ubangiji.

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! “Remember Me, then, and I will remember you” — it is the greatest privilege any human being can receive from God, whose generosity is limitless and whose benevolence knows no bounds. The Prophet Muĥammad 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 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.