Sehemu hii inahusu kwa karibu yote majadiliano kuhusu mabadiliko ya qiblah, yaani upande unaoelekewa wakati wa sala, ambayo yalitokea miezi kumi na sita au kumi na saba baada ya Mtume ﷺ kuwasili Madinah mnamo mwaka 622 CE, pamoja na mabishano yaliyofuatana nayo. Mayahudi wa Madinah walijaribu kutumia suala la qiblah kuleta mgawanyiko na mkanganyiko miongoni mwa Waislamu. Qur'ani inalaani madai yao, na inaonya juu ya madhara wanayoweza kusababisha kwa wanachama walio dhaifu zaidi wa jumuiya ya Kiislamu. Hakuna marejeo yoyote katika Qur'ani yanayoonyesha tarehe kamili ya mabadiliko ya qiblah.

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.

Ukweli mkuu wa hali hii unaonyesha wazi kwamba sala ilifanywa kuwa wajibu wa kila siku wa kidini kwa Waislamu wakiwa bado Makkah. Walikuwa wakielekea Al-Ka'bah walipokuwa wakisali. Hakuna amri maalum katika Qur'ani kuhusu jambo hili. Waislamu walipohama kutoka Makkah kwenda Madinah, Mtume ﷺ alipewa amri kwamba badala ya Al-Ka'bah ya Makkah, Waislamu wanapaswa kuelekea Yerusalemu. Ukweli kwamba katika pande zote mbili amri ilitoka kwa Mtume ﷺ badala ya kutoka katika kauli za Qur'ani hakupunguzi kwa namna yoyote uhalali wake wala mamlaka yake.

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.

Mazoea haya yaliendelea hadi kuteremshwa kwa maagizo ya sehemu hii, ambayo yalifuta yale ya awali. Mtume, pamoja na Waislamu waliokuwa naye, aliambiwa: “Basi geuza uso wako kuelekea Msikiti Mtukufu, na popote mtakapokuwa, geuzeni nyuso zenu [katika sala] kuelekea huko.” (Aya ya 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)

Watu wenye akili dhaifu miongoni mwa watu watasema, ‘Ni nini kimewageuza kutoka kwenye qibla ambayo mmekuwa mkiielekea hadi sasa?’ Sema, ‘Mashariki na magharibi ni mali ya Mwenyezi Mungu. Humwongoza amtakaye kwenye njia iliyonyooka.’ Hivyo ndivyo tulivyowafanya kuwa umma wa wastani, ili muwe mashahidi juu ya watu wengine, na Mtume awe shahidi juu yenu. Tuliiweka qibla mliyokuwa mkiielekea hapo awali ili tuwatambulishe wale wanaomfuata Mtume ﷺ kutoka kwa wale wanaogeuka visigino vyao. Hakika ilikuwa jambo zito isipokuwa kwa wale ambao Mungu amewaongoza. Mungu hakuwa wa kuyapoteza imani yenu. Hakika Mungu ni Mwenye huruma, Mwenye rehema kwa watu.

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)

Ni wazi kutokana na mwenendo wa mjadala kwamba "wenye akili dhaifu" ni rejea ya Mayahudi wa Madina. Wao ndio waliochochea mabishano kuhusu kubadilishwa kwa qibla kutoka Yerusalemu kwenda Makka, na wakahoji uhalali wake pamoja na hekima iliyo nyuma yake.

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’ ibn `Āzib alisimulia: "Mtume ﷺ alipofika Madinah mara ya kwanza, alikaa kwa babu zake [au labda alisema kwa wajomba zake wa upande wa mama] miongoni mwa Answaar."

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

Nabii alikuwa akiswali akielekea Baitul-Maqdis kwa miezi kumi na sita au kumi na saba ya kwanza, ingawa angependelea kuelekea Al-Ka`bah. Sala ya kwanza aliyoiswali 1 Inajulikana sana kwamba Nabii alikaa nyumbani kwa Khālid ibn Zayd, anayejulikana zaidi kama Abū Ayyūb al-Anşārī, ambaye alikuwa wa ukoo wa al-Najjār, ambao ndio ulikuwa ukoo wa bibi mzaa mama wa Nabii. Kwa mujibu wa desturi za Kiarabu, wanaume wote wa ukoo huu huchukuliwa kuwa ni wajomba wa Nabii wa upande wa mama, kwa sababu ya ndoa ya babu yake na mmoja wa wanawake wa ukoo huo — Maelezo ya mhariri.

Ifuatayo ni dalili kwamba wasiwasi wa Muhammad ﷺ kuhusu upande wa kuswalia ulikuwa karibu kumalizika, kwani Mungu aliamua upande wa kudumu utakaokidhi matakwa yake. Hata hivyo, tangazo hilo lilikuja pamoja na onyo kali kwamba Mayahudi wangeupinga na kujaribu kuutumia kueneza mgawanyiko na mkanganyiko miongoni mwa Waislamu.

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.

Tumekuona ukigeuza uso wako mbinguni mara nyingi. Basi tutakugeuza kwenye Qibla ambayo utaifurahia. Geuza uso wako kuelekea Msikiti Mtakatifu; popote mlipo, geuzeni nyuso zenu [katika Sala] kuelekea huko. Wale waliopewa Wahyi hapo kabla wanajua vyema kwamba huo ndio ukweli kutoka kwa Mola wao Mlezi. Mungu hayuko mbali na wanayoyafanya. Hata ukiwaletea wale waliopewa Wahyi kila ishara inayowezekana, hawatafuata Qibla yako. Wala wewe hutafuata Qibla yao, wala wao hawatafuata Qibla ya kila mmoja wao. Ukifuata matamanio yao baada ya elimu hii uliyopewa, hakika utakuwa miongoni mwa madhalimu. Wale tuliowapa Wahyi wanaijua [haki hii] kama wanavyowajua watoto wao, lakini baadhi yao kwa makusudi huficha ukweli. Huu ni ukweli kutoka kwa Mola wako Mlezi; basi usiwe kamwe miongoni mwa wenye shaka. Kila mmoja ana lengo analoelekea; basi shindaneni katika mambo mema. Popote mlipo, Mungu atawakusanya nyote pamoja. Mungu ana uwezo juu ya kila kitu. Kutoka popote utokeapo, geuza uso wako [katika Sala] kuelekea Msikiti Mtakatifu. Hakika huo ndio ukweli kutoka kwa Mola wako Mlezi. Mungu hayuko mbali na mnayoyatenda. Kutoka popote utokeapo, geuza uso wako [katika Sala] kuelekea Msikiti Mtakatifu; popote mlipo, geuzeni nyuso zenu kuelekea huko, ili watu wasipate hoja dhidi yenu, isipokuwa wale walio dhalimu miongoni mwao. Msiwaogope, bali niogopeni Mimi, ili nikamilishe neema Yangu juu yenu, na mpate kuongoka.” (Aya 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)

Kisha sura inamwelekea Mtume moja kwa moja, ikisema: “Huu ni ukweli kutoka kwa Mola wako Mlezi; basi usiwe kamwe miongoni mwa wenye shaka.” (Aya ya 147) Mtume ﷺ hakuwahi kuwa na shaka yoyote kuhusu ukweli wa ujumbe wake. Mahali pengine katika Qur’ani, Mtume ﷺ anaambiwa: “Ikiwa upo katika shaka kuhusu yale yaliyoteremshwa kwako, basi waulize wale waliosoma Vitabu kabla yako.” (10:94) Aliposikia aya hii, Mtume ﷺ alisema: “Sina shaka yoyote, wala simwulizi yeyote.” Lakini ukweli kwamba anaelekezwa moja kwa moja hapa ni ishara wazi kwa wale waliokuwa karibu naye, na kwa wengine watakaokuja baadaye, ambao wanaweza kuathiriwa na wale wanaoweza kujaribu kuidhoofisha Uislamu.

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.

Ni busara kwa Waislamu wa leo kutafakari kauli hii. Baadhi ya Waislamu wanaonyesha ujinga wa ajabu kwa kutegemea mamlaka ya Wanaorientalist Wayahudi, Wakristo na Wamarx, katika kutafsiri na kuelewa kanuni za Kiislamu na matini za Qur’ani na Hadithi, au katika kusoma na kuchambua imani ya Kiislamu, fasihi, na historia. Ni jambo la masikitiko makubwa kwamba wanafunzi wa Kiislamu wanapaswa kupelekwa kutoka nchi za Kiislamu kwenda kusomea taaluma mbalimbali za Kiislamu katika vyuo vikuu vya Ulaya na Marekani, ambako baadhi yao hupata uelewa uliopotoka na wa kuchanganyikiwa kuhusu Uislamu, mafundisho na kanuni zake. Hatupaswi kamwe kusahau kwamba Qur’ani ni kitabu cha milele ambacho Mungu aliwateremshia jumuiya ya Waislamu, kikieleza kile wanachopaswa kufanya na kile wanachopaswa kujizuia nacho. Wasioamini wa dini yoyote si watu wa kutufundisha imani yetu.

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.

Sura inaendelea kuwakumbusha Waislamu neema nyingine za Mwenyezi Mungu zilizowekwa kwa ajili yao. Kwa neema mojawapo ya pekee, Mwenyezi Mungu amewatumia Mtume, Muhammad ﷺ, kutimiza dua aliyoiomba Ibrahim, mlinzi wa kwanza wa Msikiti Mtukufu wa Makka, qibla ya kudumu na ya ulimwengu wote ya Waislamu wote.

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.

Hivyo ndivyo Tumekutumeni Mtume miongoni mwenu, awasomee Aya Zetu, akutakaseni, na akufundisheni Kitabu na hekima, na akufundisheni yale msiyokuwa mkiyajua. Basi nikumbukeni, nami nitakukumbukeni; nishukuruni wala msinikufuru.

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)

Maneno yale yale ya dua ya Ibrahimu (Aya ya 129) yametumiwa hapa, hivyo kuanzisha uhusiano wa moja kwa moja na wa maana kati ya Manabii hao wawili na dini yao. Uislamu, basi, haukubuniwa wala kuzaliwa kwa sababu ya manufaa ya wakati huo, bali asili yake imejikita imara katika historia. Kibla kilichokuwa kinaanzishwa hakikuchaguliwa kwa bahati mbaya wala bila kusudi. Kilikuwa jibu la dua za Ibrahimu zilizojaa shauku na ikhlasi.

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.

Kutokana na neema hii isiyo na mipaka ya Mwenyezi Mungu, Waislamu walitumiwa Mtume, mmoja wao wenyewe, ambaye angekuwa Mtume wa mwisho wa binadamu kutoka kwa Mungu kwenda kwa wanadamu wote. Pia Mungu aliwaamulia qibla yao ya pekee katika Sala, na hivyo kuwapa sifa ya kipekee na hadhi ya upendeleo duniani.

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.

Sehemu nyingine ya fadhili za Mwenyezi Mungu ni kwamba, kupitia Muhammad ﷺ, Alimzungumzia Muislamu, kundi dogo na lisilo na thamani la waumini, kwa maneno Yake mwenyewe.

Sehemu hii inamalizwa kwa ukumbusho mwingine wa neema za Mungu kwa jamii ya Waislamu. Mungu anawaita Waislamu wamkumbuke na kumsifu, na kwa malipo Yeye atawakumbuka: "Basi nikumbukeni, nami nitawakumbuka; nishukuruni wala msinikufuru." (Aya ya 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)

Heshima gani, wema gani na huruma gani! Mwenyezi Mungu, katika ukuu na utukufu Wake wote, hubadilishana hisia hizi na waja Wake wanyenyekevu katika kiwango sawa. Neema na ukarimu gani! "Basi nikumbukeni, nami nitawakumbuka" — ni heshima kubwa zaidi ambayo mwanadamu yeyote anaweza kuipokea kutoka kwa Mungu, ambaye ukarimu Wake hauna kikomo na wema Wake hauna mipaka. Mtume Muhammad ﷺ amepokewa akimnukuu Mungu akisema: "Yeyote anayenikumbuka kwa siri moyoni mwake, nami nitamkumbuka kwangu; na yeyote anayenikumbuka mbele ya watu, nitamkumbuka katika kundi bora zaidi." Mtume ﷺ pia anamnukuu Mungu akisema: "Ee mwana wa Adamu! Unaponikumbuka moyoni mwako, nami nitakukumbuka kwangu. Unaponikumbuka mbele ya wengine, nitakukumbuka katika kundi la malaika. Unaponikaribia kwa hatua ya kiganja, nitakukaribia kwa hatua ya mkono; na unaponikaribia kwa hatua ya mkono, nitakukaribia kwa umbali mkubwa zaidi; na unaponijia kwa kutembea, nitakujia kwa kukimbia." Hakuna maneno yanayoweza kabisa kueleza athari na upeo wa neema hii ya Mungu. Mwanadamu anaweza tu kurudisha hisia hizo kwa sala, tafakuri na unyenyekevu kamili kwa Mwenyezi Mungu. Hili hatimaye litamwongoza kuona na kutambua hakuna nguvu nyingine duniani isipokuwa ya Mungu.

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.