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۞ سَیَقُولُ ٱلسُّفَهَاۤءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمۡ عَن قِبۡلَتِهِمُ ٱلَّتِی كَانُوا۟ عَلَیۡهَاۚ قُل لِّلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ یَهۡدِی مَن یَشَاۤءُ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ
قَوْلُهُ تَعالى: ﴿سَيَقُولُ السُّفَهاءُ مِنَ النّاسِ ما ولاهم عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها﴾
The statement of Him, the Exalted: “The foolish among the people will say, ‘What has turned them from their qibla, which they used to be upon?’”
قالَ أبُو بَكْرٍ: لَمْ يَخْتَلِفِ المُسْلِمُونَ أنَّ النَّبِيَّ ﷺ كانَ يُصَلِّي بِمَكَّةَ إلى بَيْتِ المَقْدِسِ وبَعْدَ الهِجْرَةِ مُدَّةً مِنَ الزَّمانِ، فَقالَ ابْنُ عَبّاسٍ والبَراءُ بْنُ عازِبٍ: " كانَ التَّحْوِيلُ إلى الكَعْبَةِ بَعْدَ مَقْدَمِ النَّبِيِّ ﷺ لِسَبْعَةَ عَشَرَ شَهْرًا " .
Abū Bakr said: The Muslims have not differed that the Prophet ﷺ used to pray in Mecca towards Bayt al-Maqdis and after the Hijrah for a period of time. So Ibn ʿAbbās and al-Barāʾ ibn ʿĀzib said: “The change to the Kaaba was seventeen months after the Prophet’s ﷺ arrival.”
وقالَ قَتادَةَ: " لِسِتَّةَ عَشَرَ " ورُوِيَ عَنْ أنَسِ بْنِ مالِكٍ أنَّهُ تِسْعَةُ أشْهُرٍ أوْ عَشَرَةُ أشْهُرٍ، ثُمَّ أمَرَهُ اللَّهُ تَعالى بِالتَّوَجُّهِ إلى الكَعْبَةِ وقَدْ نَصَّ اللَّهُ في هَذِهِ الآياتِ عَلى أنَّ الصَّلاةَ كانَتْ إلى غَيْرِ الكَعْبَةِ ثُمَّ حَوَّلَها إلَيْها بِقَوْلِهِ تَعالى: ﴿سَيَقُولُ السُّفَهاءُ مِنَ النّاسِ ما ولاهم عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها﴾ الآيَةَ، وقَوْلُهُ تَعالى: ﴿وما جَعَلْنا القِبْلَةَ الَّتِي كُنْتَ عَلَيْها إلا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ﴾ [البقرة: ١٤٣] وقَوْلُهُ تَعالى: ﴿قَدْ نَرى تَقَلُّبَ وجْهِكَ في السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها﴾ [البقرة: ١٤٤]
And Qatādah said: “For sixteen.” And it was narrated from Anas ibn Mālik that it was nine months or ten months. Then Allah the Exalted commanded him to turn towards the Kaaba. And Allah has stipulated in these verses that the prayer was towards other than the Kaaba, then He changed it to it by His, the Exalted’s, statement: “The foolish among the people will say, ‘What has turned them from their qibla, which they used to be upon?’” the verse, and His, the Exalted’s, statement: “And We did not make the qibla which you were upon except that We might know who follows the Messenger from who turns back on his heels” [Al-Baqarah: 143], and His, the Exalted’s, statement: “We have certainly seen the turning of your face toward the heaven, and We will surely turn you to a qibla with which you will be pleased” [Al-Baqarah: 144].
فَهَذِهِ الآياتُ كُلُّها دالَّةٌ عَلى أنَّ النَّبِيَّ ﷺ قَدْ كانَ يُصَلِّي إلى غَيْرِ الكَعْبَةِ وبَعْدَ ذَلِكَ حَوَّلَهُ إلَيْها وهَذا يُبْطِلُ قَوْلَ مَن يَقُولُ: لَيْسَ في شَرِيعَةِ النَّبِيِّ ناسِخٌ ولا مَنسُوخٌ ثُمَّ اخْتُلِفَ في تَوَجُّهِ النَّبِيِّ ﷺ إلى بَيْتِ المَقْدِسِ هَلْ كانَ فَرْضًا لا يَجُوزُ غَيْرُهُ أوْ كانَ مُخَيَّرًا في تَوَجُّهِهِ إلَيْها وإلى غَيْرِها. فَقالَ الرَّبِيعُ بْنُ أنَسٍ " كانَ مُخَيَّرًا في ذَلِكَ " وقالَ ابْنُ عَبّاسٍ: " كانَ الفَرْضُ التَّوَجُّهَ إلَيْهِ بِلا تَخْيِيرٍ " .
So all of these verses are indicative that the Prophet ﷺ had been praying towards other than the Kaaba, and after that, He changed him to it. And this invalidates the statement of one who says: There is no abrogating (nāsikh) nor abrogated (mansūkh) in the law of the Prophet. Then it was differed upon regarding the Prophet’s ﷺ turning towards Bayt al-Maqdis: was it an obligation (farḍ) for which nothing else was permissible, or was he given a choice (mukhayyar) in turning towards it and towards other than it. So al-Rabīʿ ibn Anas said, “He was given a choice in that.” And Ibn ʿAbbās said: “The obligation was to turn towards it without a choice.”
وأيَّ الوَجْهَيْنِ كانَ فَقَدْ كانَ التَّوَجُّهُ فَرْضًا لِمَن يَفْعَلُهُ؛ لِأنَّ التَّخْيِيرَ لا يُخْرِجُهُ مِن أنْ يَكُونَ فَرْضًا كَكَفّارَةِ اليَمِينِ أيُّها كَفَّرَ بِهِ فَهو الفَرْضُ، وكَفِعْلِ الصَّلاةِ في أوَّلِ الوَقْتِ وأوْسَطِهِ وآخِرِهِ وحَدَّثَنا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ اليَمانِ قالَ: حَدَّثَنا عَبْدُ اللَّهِ بْنُ صالِحٍ، عَنْ مُعاوِيَةَ بْنِ صالِحٍ، عَنْ عَلِيِّ بْنِ أبِي طَلْحَةَ، عَنِ ابْنِ عَبّاسٍ قالَ: " أوَّلُ ما نُسِخَ مِنَ القُرْآنِ شَأْنُ القِبْلَةِ، وذَلِكَ أنَّ رَسُولَ اللَّهِ ﷺ لَمّا هاجَرَ إلى المَدِينَةِ أمَرَهُ اللَّهُ تَعالى أنْ يَسْتَقْبِلَ بَيْتَ المَقْدِسِ، فَفَرِحَتِ اليَهُودُ بِذَلِكَ، فاسْتَقْبَلَهُ رَسُولُ اللَّهِ ﷺ بِضْعَةَ عَشَرَ شَهْرًا.
And whichever of the two views it was, the turning was an obligation for the one who does it; because the choice does not remove it from being an obligation, like the expiation for an oath—whichever one he expiates with, it is the obligation—and like performing the prayer at the beginning of its time, its middle, or its end. And Jaʿfar ibn Muḥammad ibn al-Yamān narrated to us, he said: ʿAbdullāh ibn Ṣāliḥ narrated to us, from Muʿāwiyah ibn Ṣāliḥ, from ʿAlī ibn Abī Ṭalḥah, from Ibn ʿAbbās, he said: “The first thing to be abrogated from the Quran was the matter of the qibla. And that is because when the Messenger of Allah ﷺ migrated to Medina, Allah the Exalted commanded him to face Bayt al-Maqdis, so the Jews rejoiced at that. So the Messenger of Allah ﷺ faced it for some ten-odd months.
وكانَ رَسُولُ اللَّهِ ﷺ يُحِبُّ قِبْلَةَ أبِيهِ إبْراهِيمَ عَلَيْهِ السَّلامُ ويَدْعُو اللَّهَ تَعالى ويَنْظُرُ إلى السَّماءِ، فَأنْزَلَ اللَّهُ ﴿قَدْ نَرى تَقَلُّبَ وجْهِكَ في السَّماءِ﴾ [البقرة: ١٤٤] الآيَةَ " وذَكَرَ القِصَّةَ فَأخْبَرَ ابْنُ عَبّاسٍ أنَّ الفَرْضَ كانَ التَّوَجُّهَ إلى بَيْتِ المَقْدِسِ وأنَّهُ نُسِخَ بِهَذِهِ الآيَةِ وهَذا لا دَلالَةَ فِيهِ عَلى قَوْلِ مَن يَقُولُ: إنَّ الفَرْضَ كانَ التَّوَجُّهَ إلَيْهِ بِلا تَخْيِيرٍ؛ ولِأنَّهُ جائِزٌ أنْ يَكُونَ كانَ الفَرْضُ عَلى وجْهِ التَّخْيِيرِ ووَرَدَ النَّسْخُ عَلى التَّخْيِيرِ وقُصِرُوا عَلى التَّوَجُّهِ إلى الكَعْبَةِ بِلا تَخْيِيرٍ، وقَدْ رُوِيَ أنَّ النَّفَرَ الَّذِينَ قَصَدُوا رَسُولَ اللَّهِ ﷺ مِنَ المَدِينَةِ إلى مَكَّةَ لِلْبَيْعَةِ قَبْلَ الهِجْرَةِ كانَ فِيهِمُ البَراءُ بْنُ مَعْرُورٍ، فَتَوَجَّهَ بِصَلاتِهِ إلى الكَعْبَةِ في طَرِيقِهِ وأبى الآخَرُونَ وقالُوا: إنَّ النَّبِيَّ ﷺ يَتَوَجَّهُ إلى بَيْتِ المَقْدِسِ، فَلَمّا قَدِمُوا مَكَّةَ سَألُوا رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ، فَقالُوا لَهُ، فَقالَ: " قَدْ كُنْتُ عَلى قِبْلَةٍ يَعْنِي بَيْتَ المَقْدِسِ لَوْ ثَبَتَّ عَلَيْها أجْزَكَ " ولَمْ يَأْمُرْهُ بِاسْتِئْنافِ الصَّلاةِ. فَدَلَّ عَلى أنَّهم كانُوا مُخَيَّرِينَ وإنْ كانَ اخْتارَ التَّوَجُّهَ إلى بَيْتِ المَقْدِسِ.
And the Messenger of Allah ﷺ used to love the qibla of his father Ibrāhīm, peace be upon him, and he would supplicate to Allah the Exalted and look towards the sky. So Allah revealed, “We have certainly seen the turning of your face toward the heaven” [Al-Baqarah: 144] the verse,” and he mentioned the story. So Ibn ʿAbbās informed that the obligation was to turn towards Bayt al-Maqdis and that it was abrogated by this verse. And this has no indication for the statement of one who says: that the obligation was to turn towards it without a choice; and because it is possible that the obligation was by way of choice, and the abrogation came upon the choice, and they were restricted to turning towards the Kaaba without a choice. And it has been narrated that the group who intended to go to the Messenger of Allah ﷺ from Medina to Mecca for the pledge of allegiance before the Hijrah, among them was al-Barāʾ ibn Maʿrūr. So he turned in his prayer towards the Kaaba on his way, but the others refused and said: Indeed, the Prophet ﷺ turns towards Bayt al-Maqdis. So when they arrived in Mecca, they asked the Messenger of Allah ﷺ about that. They told him, and he said: “You were upon a qibla—meaning Bayt al-Maqdis—had you remained upon it, it would have sufficed you.” And he did not command him to repeat the prayer. This indicates that they were given a choice, even if he [the Prophet] chose to turn towards Bayt al-Maqdis.
فَإنْ قِيلَ: قالَ ابْنُ عَبّاسٍ: " إنَّ ذَلِكَ أوَّلُ ما نُسِخَ مِنَ القُرْآنِ الأمْرُ بِالتَّوَجُّهِ إلى بَيْتِ المَقْدِسِ " . قِيلَ لَهُ جائِزٌ أنْ يَكُونَ المُرادُ مِنَ القُرْآنِ المَنسُوخَ التِّلاوَةِ.
If it is said: Ibn ʿAbbās said: “Indeed, that was the first thing abrogated from the Quran: the command to turn towards Bayt al-Maqdis.” It is said to him: It is possible that what is meant is from the Quran whose recitation is abrogated.
وجائِزٌ أنْ يَكُونَ قَوْلُهُ: ﴿سَيَقُولُ السُّفَهاءُ مِنَ النّاسِ ما ولاهم عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها﴾ وكانَ نُزُولُ ذَلِكَ قَبْلَ النَّسْخِ وفِيهِ إخْبارٌ بِأنَّهم عَلى قِبْلَةٍ غَيْرِها، وجائِزٌ أنْ يُرِيدَ أوَّلَ ما نُسِخَ مِنَ القُرْآنِ فَيَكُونُ مُرادُهُ النّاسِخَ مِنَ القُرْآنِ دُونَ المَنسُوخِ.
And it is possible that His statement: “The foolish among the people will say, ‘What has turned them from their qibla, which they used to be upon?’” and the revelation of that was before the abrogation, and in it is an informing that they are upon a qibla other than it. And it is possible that he meant the first thing abrogated from the Quran, so his meaning would be the abrogating text from the Quran, not the abrogated one.
ورَوى ابْنُ جُرَيْجٍ عَنْ عَطاءٍ عَنِ ابْنِ عَبّاسٍ قالَ: " أوَّلُ ما نُسِخَ مِنَ القُرْآنِ شَأْنُ القِبْلَةِ، قالَ اللَّهُ تَعالى: ﴿ولِلَّهِ المَشْرِقُ والمَغْرِبُ فَأيْنَما تُوَلّوا فَثَمَّ وجْهُ اللَّهِ﴾ [البقرة: ١١٥] ثُمَّ أنْزَلَ اللَّهُ تَعالى: ﴿سَيَقُولُ السُّفَهاءُ مِنَ النّاسِ ما ولاهم عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها﴾ إلى قَوْلِهِ: ﴿فَوَلِّ وجْهَكَ شَطْرَ المَسْجِدِ الحَرامِ﴾ [البقرة: ١٤٤] وهَذا الخَبَرُ يَدُلُّ عَلى مَعْنَيَيْنِ:
Ibn Jurayj narrated from ʿAṭāʾ from Ibn ʿAbbās, he said: “The first thing abrogated from the Quran was the matter of the qibla. Allah the Exalted said: ‘And to Allah belong the east and the west, so wherever you turn, there is the Face of Allah’ [Al-Baqarah: 115]. Then Allah the Exalted revealed: ‘The foolish among the people will say, “What has turned them from their qibla, which they used to be upon?”’ up to His statement: ‘So turn your face toward al-Masjid al-Ḥarām’ [Al-Baqarah: 144].” And this report indicates two meanings:
أحَدُهُما: أنَّهم كانُوا مُخَيَّرِينَ في التَّوَجُّهِ إلى حَيْثُ شاءُوا. والثّانِي: أنَّ المَنسُوخَ مِنَ القُرْآنِ هَذا التَّخْيِيرُ المَذْكُورُ في هَذِهِ الآيَةِ بِقَوْلِهِ: ﴿فَوَلِّ وجْهَكَ شَطْرَ المَسْجِدِ الحَرامِ﴾ [البقرة: ١٤٤] وقَوْلُهُ تَعالى: ﴿سَيَقُولُ السُّفَهاءُ مِنَ النّاسِ﴾ قِيلَ فِيهِ: إنَّهُ أرادَ بِذِكْرِ السُّفَهاءِ هاهُنا اليَهُودَ فَإنَّهُمُ الَّذِينَ عابُوا تَحْوِيلَ القِبْلَةِ، ورُوِيَ ذَلِكَ عَنِ ابْنِ عَبّاسٍ والبَراءِ بْنِ عازِبٍ.
The first of them: that they were given a choice in turning wherever they wished. The second: that what was abrogated from the Quran was this choice mentioned in this verse by His statement: “So turn your face toward al-Masjid al-Ḥarām” [Al-Baqarah: 144]. And His, the Exalted’s, statement: “The foolish among the people will say,” it was said regarding it: that He intended by the mention of the foolish here the Jews, for they are the ones who criticized the changing of the qibla. And that was narrated from Ibn ʿAbbās and al-Barāʾ ibn ʿĀzib.
وأرادُوا بِهِ إنْكارَ النَّسْخِ؛ لِأنَّ قَوْمًا مِنهم لا يَرَوْنَ النَّسْخَ. وقِيلَ إنَّهم قالُوا: يا مُحَمَّدُ ما ولّاكَ عَنْ قِبْلَتِكَ الَّتِي كُنْتَ عَلَيْها ؟ ارْجِعْ إلَيْها نَتَّبِعْكَ ونُؤْمِن بِكَ وإنَّما أرادُوا فِتْنَتَهُ. فَكانَ إنْكارُ اليَهُودِ لِتَحْوِيلِهِ عَنِ القِبْلَةِ الأُولى إلى الثّانِيَةِ عَلى أحَدِ هَذَيْنِ الوَجْهَيْنِ وقالَ الحَسَنُ: «لَمّا حَوَّلَ رَسُولُ اللَّهِ ﷺ إلى الكَعْبَةِ مِن بَيْتِ المَقْدِسِ قالَ مُشْرِكُو العَرَبِ: يا مُحَمَّدُ رَغِبْتَ عَنْ مِلَّةِ آبائِكَ ثُمَّ رَجَعْتَ إلَيْها آنِفًا، واللَّهِ لَتَرْجِعَنَّ إلى دِينِهِمْ» .
And they intended by it the denial of abrogation, because a group among them do not hold the view of abrogation. And it was said that they said: “O Muhammad, what turned you from your qibla which you were upon? Return to it, and we will follow you and believe in you.” And they only intended to cause tribulation for him. So the denial of the Jews of his change from the first qibla to the second was based on one of these two aspects. And al-Ḥasan said: “When the Messenger of Allah ﷺ changed towards the Kaaba from Bayt al-Maqdis, the polytheists of the Arabs said: ‘O Muhammad, you turned away from the religion of your forefathers, then you have just now returned to it. By Allah, you will surely return to their religion.’”
وقَدْ بَيَّنَ اللَّهُ تَعالى المَعْنى الَّذِي مِن أجْلِهِ نَقَلَهُمُ اللَّهُ تَعالى عَنِ القِبْلَةِ الأُولى إلى الثّانِيَةِ بِقَوْلِهِ تَعالى: ﴿وما جَعَلْنا القِبْلَةَ الَّتِي كُنْتَ عَلَيْها إلا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ﴾ [البقرة: ١٤٣] وقِيلَ: إنَّهم كانُوا أُمِرُوا بِمَكَّةَ أنْ يَتَوَجَّهُوا إلى بَيْتِ المَقْدِسِ لِيَتَمَيَّزُوا مِنَ المُشْرِكِينَ الَّذِينَ كانُوا بِحَضْرَتِهِمْ يَتَوَجَّهُونَ إلى الكَعْبَةِ، فَلَمّا هاجَرَ النَّبِيُّ ﷺ إلى المَدِينَةِ كانَتِ اليَهُودُ المُجاوِرُونَ لِلْمَدِينَةِ يَتَوَجَّهُونَ إلى بَيْتِ المَقْدِسِ، فَنُقِلُوا إلى الكَعْبَةِ لِيَتَمَيَّزُوا مِن هَؤُلاءِ كَما تَمَيَّزُوا مِنَ المُشْرِكِينَ بِمَكَّةَ بِاخْتِلافِ القِبْلَتَيْنِ، فاحْتَجَّ تَعالى عَلى اليَهُودِ في إنْكارِها النَّسْخَ بِقَوْلِهِ تَعالى: ﴿قُلْ لِلَّهِ المَشْرِقُ والمَغْرِبُ يَهْدِي مَن يَشاءُ إلى صِراطٍ مُسْتَقِيمٍ﴾ وجْهُ الِاحْتِجاجِ بِهِ أنَّهُ إذا كانَ المَشْرِقُ والمَغْرِبُ لِلَّهِ فالتَّوَجُّهُ إلَيْهِما سَواءً لا فَرْقَ بَيْنَهُما في العُقُولِ، واللَّهُ تَعالى يَخُصُّ بِذَلِكَ أيَّ الجِهاتِ شاءَ عَلى وجْهِ المَصْلَحَةِ في الدِّينِ والهِدايَةِ إلى الطَّرِيقِ المُسْتَقِيمِ.
And Allah the Exalted has explained the meaning for which Allah the Exalted moved them from the first qibla to the second by His, the Exalted’s, statement: “And We did not make the qibla which you were upon except that We might know who follows the Messenger from who turns back on his heels” [Al-Baqarah: 143]. And it was said: that they were commanded in Mecca to turn towards Bayt al-Maqdis in order to distinguish themselves from the polytheists who were in their presence turning towards the Kaaba. So when the Prophet ﷺ migrated to Medina, the Jews neighboring Medina were turning towards Bayt al-Maqdis, so they were moved to the Kaaba to distinguish themselves from these, just as they were distinguished from the polytheists in Mecca by the difference of the two qiblas. So He, the Exalted, argued against the Jews in their denial of abrogation with His, the Exalted’s, statement: “Say, ‘To Allah belong the east and the west. He guides whom He wills to a straight path.’” The aspect of argumentation with it is that if the east and the west belong to Allah, then turning to them is equal; there is no difference between them in the intellects. And Allah the Exalted specifies with that whichever direction He wills, based on the benefit in the religion and guidance to the straight path.
ومِن جِهَةٍ أُخْرى أنَّ اليَهُودَ زَعَمَتْ أنَّ الأرْضَ المُقَدَّسَةَ أوْلى بِالتَّوَجُّهِ إلَيْها؛ لِأنَّها مِن مَواطِنِ الأنْبِياءِ عَلَيْهِمُ السَّلامُ وقَدْ شَرَّفَها تَعالى وعَظَّمَها، فَلا وجْهَ لِلتَّوَلِّي عَنْها. فَأبْطَلَ اللَّهُ قَوْلَهم ذَلِكَ بِأنَّ المَواطِنَ مِنَ المَشْرِقِ والمَغْرِبِ لِلَّهِ تَعالى يَخُصُّ مِنها ما يَشاءُ في كُلِّ زَمانٍ عَلى حَسَبِ ما يَعْلَمُ مِنَ المَصْلَحَةِ فِيهِ لِلْعِبادِ؛ إذْ كانَتِ المَواطِنُ بِأنْفُسِها لا تَسْتَحِقُّ التَّفْضِيلَ وإنَّما تُوصَفُ بِذَلِكَ عَلى حَسَبِ ما يُوجِبُ اللَّهُ تَعالى تَعْظِيمَها لِتَفْضِيلِ الأعْمالِ فِيها.
And from another aspect, the Jews claimed that the Holy Land was more worthy of being turned towards because it is from the homelands of the Prophets, peace be upon them, and He, the Exalted, has honored and magnified it, so there is no reason to turn away from it. So Allah invalidated their statement by [saying] that the places of the east and the west belong to Allah the Exalted; He specifies from them what He wills in every time according to what He knows of benefit therein for the servants; since the places in themselves do not deserve preference, but are only described as such according to what Allah the Exalted makes obligatory to magnify them for the preference of deeds in them.
قالَ أبُو بَكْرٍ: هَذِهِ الآيَةُ يَحْتَجُّ بِها مَن يُجَوِّزُ نَسْخَ السُّنَّةِ بِالقُرْآنِ؛ لِأنَّ النَّبِيَّ ﷺ كانَ يُصَلِّي إلى بَيْتِ المَقْدِسِ، ولَيْسَ في القُرْآنِ ذِكْرُ ذَلِكَ، ثُمَّ نُسِخَ بِهَذِهِ الآيَةِ. ومَن يَأْبى ذَلِكَ يَقُولُ ذَكَرَ ابْنُ عَبّاسٍ أنَّهُ نُسِخَ قَوْلُهُ تَعالى ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ [البقرة: ١١٥] فَكانَ التَّوَجُّهُ إلى حَيْثُ كانَ مِنَ الجِهاتِ في مَضْمُونِ الآيَةِ، ثُمَّ نُسِخَ بِالتَّوَجُّهِ إلى الكَعْبَةِ
Abū Bakr said: This verse is used as evidence by those who permit the abrogation of the Sunnah by the Quran; because the Prophet ﷺ used to pray towards Bayt al-Maqdis, and there is no mention of that in the Quran, then it was abrogated by this verse. And one who rejects that says that Ibn ʿAbbās mentioned that His, the Exalted’s, statement was abrogated: “so wherever you turn, there is the Face of Allah” [Al-Baqarah: 115]. So turning to whichever direction there was, was within the implication of the verse, then it was abrogated by turning towards the Kaaba.
قالَ أبُو بَكْرٍ: وقَوْلُهُ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ [البقرة: ١١٥] لَيْسَ بِمَنسُوخٍ عِنْدَنا، بَلْ هو مُسْتَعْمَلُ الحُكْمِ في المُجْتَهِدِ إذا صَلّى إلى غَيْرِ جِهَةِ الكَعْبَةِ وفي الخائِفِ وفي الصَّلاةِ عَلى الرّاحِلَةِ.
Abū Bakr said: And His statement: “so wherever you turn, there is the Face of Allah” [Al-Baqarah: 115] is not abrogated according to us, rather its ruling is applied in the case of the mujtahid (one exercising legal reasoning) when he prays towards a direction other than the Kaaba, and in the case of one who is afraid, and in the prayer upon a riding beast.
وقَدْ رَوى ابْنُ عُمَرَ وعامِرُ بْنُ رَبِيعَةَ: أنَّها نَزَلَتْ في المُجْتَهِدِ إذا تَبَيَّنَ أنَّهُ صَلّى إلى غَيْرِ جِهَةِ الكَعْبَةِ، وعَنِ ابْنِ عُمَرَ أيْضًا: أنَّهُ فِيمَن صَلّى عَلى راحِلَتِهِ. ومَتى أمْكَنَنا اسْتِعْمالُ الآيَةِ مِن غَيْرِ إيجابِ نَسْخٍ لَها لَمْ يَجُزْ لَنا الحُكْمُ بِنَسْخِها. وقَدْ تَكَلَّمْنا في هَذِهِ المَسْألَةِ في الأُصُولِ بِما يُغْنِي ويَكْفِي وفي هَذِهِ الآيَةِ حُكْمٌ آخَرُ، وهو ما رَوى حَمّادُ بْنُ سَلَمَةَ عَنْ ثابِتٍ عَنْ أنَسِ بْنِ مالِكٍ: أنَّ النَّبِيَّ ﷺ كانَ يُصَلِّي نَحْوَ البَيْتِ المُقَدَّسِ فَنَزَلَتْ: ﴿فَوَلِّ وجْهَكَ شَطْرَ المَسْجِدِ الحَرامِ﴾ [البقرة: ١٤٤] فَنادى مُنادِي رَسُولِ اللَّهِ ﷺ: «قَدْ أُمِرْتُمْ أنْ تُوَجِّهُوا وُجُوهَكم شَطْرَ المَسْجِدِ الحَرامِ» فَحَوَّلَتْ بَنُو سَلِمَةَ وُجُوهَها نَحْوَ البَيْتِ وهم رُكُوعٌ وقَدْ رَوى عَبْدُ العَزِيزِ بْنُ مُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينارٍ عَنِ ابْنِ عُمَرَ قالَ: «بَيْنَما النّاسُ في صَلاةِ الصُّبْحِ بِقُباءَ؛ إذْ جاءَهم رَجُلٌ فَقالَ: إنَّ رَسُولَ اللَّهِ ﷺ قَدْ أُنْزِلَ عَلَيْهِ قُرْآنٌ وأُمِرَ أنْ يَسْتَقْبِلَ الكَعْبَةَ، ألا فاسْتَقْبِلُوها فاسْتَدارُوا كَهَيْئَتِهِمْ إلى الكَعْبَةِ، وكانَ وجْهُ النّاسِ إلى الشّامِ» .
And Ibn ʿUmar and ʿĀmir ibn Rabīʿah have narrated that it was revealed concerning the mujtahid when it becomes clear that he prayed towards a direction other than the Kaaba. And also from Ibn ʿUmar: that it is concerning one who prayed on his riding beast. And whenever it is possible for us to apply the verse without necessitating its abrogation, it is not permissible for us to rule that it is abrogated. And we have spoken on this issue in the Uṣūl (Principles of Jurisprudence) with what is sufficient and adequate. And in this verse is another ruling, which is what Ḥammād ibn Salamah narrated from Thābit from Anas ibn Mālik: that the Prophet ﷺ was praying towards Bayt al-Maqdis, then it was revealed: “So turn your face toward al-Masjid al-Ḥarām” [Al-Baqarah: 144]. So the announcer of the Messenger of Allah ﷺ called out: “You have been commanded to turn your faces toward al-Masjid al-Ḥarām.” So the Banū Salimah turned their faces towards the House while they were in rukūʿ (bowing). And ʿAbd al-ʿAzīz ibn Muslim narrated from ʿAbdullāh ibn Dīnār from Ibn ʿUmar, he said: “While the people were in the morning prayer at Qubāʾ, a man came to them and said: ‘Indeed, Quran has been revealed to the Messenger of Allah ﷺ and he has been commanded to face the Kaaba. So face it!’ So they turned around as they were towards the Kaaba, and the faces of the people had been towards al-Shām (the Levant).”
ورَوى إسْرائِيلُ عَنْ أبِي إسْحاقَ عَنِ البَراءِ قالَ: «لَمّا صُرِفَ النَّبِيُّ ﷺ إلى الكَعْبَةِ بَعْدَ نُزُولِ قَوْلِهِ تَعالى: ﴿قَدْ نَرى تَقَلُّبَ وجْهِكَ في السَّماءِ﴾ [البقرة: ١٤٤] مَرَّ رَجُلٌ صَلّى مَعَ النَّبِيِّ ﷺ عَلى نَفَرٍ مِنَ الأنْصارِ وهم يُصَلُّونَ نَحْوَ بَيْتِ المَقْدِسِ فَقالَ: إنَّ رَسُولَ اللَّهِ ﷺ قَدْ صَلّى إلى الكَعْبَةِ فانْحَرَفُوا قَبْلَ أنْ يَرْكَعُوا وهم في صَلاتِهِمْ» .
And Isrāʾīl narrated from Abū Isḥāq from al-Barāʾ, he said: “When the Prophet ﷺ was turned to the Kaaba after the revelation of His, the Exalted’s, statement: ‘We have certainly seen the turning of your face toward the heaven’ [Al-Baqarah: 144], a man who had prayed with the Prophet ﷺ passed by a group of the Anṣār while they were praying towards Bayt al-Maqdis, and he said: ‘Indeed, the Messenger of Allah ﷺ has prayed towards the Kaaba.’ So they turned before they bowed, while they were in their prayer.”
قالَ أبُو بَكْرٍ: وهَذا خَبَرٌ صَحِيحٌ مُسْتَفِيضٌ في أيْدِي أهْلِ العِلْمِ قَدْ تَلَقَّوْهُ بِالقَبُولِ فَصارَ في حَيِّزِ التَّواتُرِ المُوجِبِ لِلْعِلْمِ، وهو أصْلٌ في المُجْتَهِدِ إذا تَبَيَّنَ لَهُ جِهَةُ القِبْلَةِ في الصَّلاةِ أنَّهُ يَتَوَجَّهُ إلَيْها ولا يَسْتَقْبِلُها، وكَذَلِكَ الأمَةُ إذا أُعْتِقَتْ في الصَّلاةِ أنَّها تَأْخُذُ قِناعَها وتَبْنِي وهو أصْلٌ في قَبُولِ خَبَرِ الواحِدِ في أمْرِ الدِّينِ؛ لِأنَّ الأنْصارَ قَبِلَتْ خَبَرَ الواحِدِ المُخْبِرِ لَهم بِذَلِكَ فاسْتَدارُوا إلى الكَعْبَةِ بِالنِّداءِ في تَحْوِيلِ القِبْلَةِ. ومِن جِهَةٍ أُخْرى أمَرَ النَّبِيُّ ﷺ المُنادِيَ بِالنِّداءِ وجْهٌ ولا فائِدَةٌ.
Abū Bakr said: And this is a sound, widespread report in the hands of the people of knowledge, which they have received with acceptance, so it has entered the realm of tawātur (mass transmission) which necessitates knowledge. And it is a legal principle (aṣl) for the mujtahid when the direction of the qibla becomes clear to him during the prayer, that he turns towards it and does not start over. And likewise for the female slave if she is manumitted during the prayer, that she takes her veil and builds [upon her prayer]. And it is a legal principle for accepting the report of a single individual (khabar al-wāḥid) in a matter of religion; because the Anṣār accepted the report of the single individual who informed them of that, and they turned to the Kaaba upon the call regarding the change of the qibla. And from another aspect, the Prophet ﷺ commanded the announcer to announce, [otherwise there would be no] point or benefit.
فَإنْ قالَ قائِلٌ: مِن أصْلِكم أنَّ ما يَثْبُتُ مِن طَرِيقٍ يُوجِبُ العِلْمَ لا يَجُوزُ قَبُولُ خَبَرِ الواحِدِ في رَفْعِهِ، وقَدْ كانَ القَوْمُ مُتَوَجِّهِينَ إلى بَيْتِ المَقْدِسِ بِتَوْقِيفٍ مِنَ النَّبِيِّ ﷺ إيّاهم عَلَيْهِ ثُمَّ تَرَكُوهُ إلى غَيْرِهِ بِخَبَرِ الواحِدِ قِيلَ لَهُ: لِأنَّهم لَمْ يَكُونُوا عَلى يَقِينٍ مِن بَقاءِ الحُكْمِ الأوَّلِ بَعْدَ غَيْبَتِهِمْ عَنْ حَضْرَتِهِ؛ لِتَجْوِيزِهِمْ وُرُودَ النَّسْخِ، فَكانُوا في بَقاءِ الحُكْمِ الأوَّلِ عَلى غالِبِ الظَّنِّ دُونَ اليَقِينِ، فَلِذَلِكَ قَبِلُوا خَبَرَ الواحِدِ في رَفْعِهِ.
If a speaker says: It is from your principles that what is established through a path that necessitates knowledge, it is not permissible to accept the report of a single individual in lifting it. And the people had been turning towards Bayt al-Maqdis by an instruction from the Prophet ﷺ to them upon it, then they left it for other than it by the report of a single individual. It is said to him: Because they were not upon certainty of the continuation of the first ruling after their absence from his presence, due to their allowing for the possibility of abrogation occurring. So they were, regarding the continuation of the first ruling, upon preponderant opinion (ghālib al-ẓann) rather than certainty (yaqīn). For that reason, they accepted the report of a single individual in lifting it.
فَإنْ قالَ قائِلٌ: هَلّا أجَزْتُمْ لِلْمُتَيَمِّمِ البِناءَ عَلى صَلاتِهِ إذا وجَدَ الماءَ كَما بَنى هَؤُلاءِ عَلَيْها بَعْدَ تَحْوِيلِ القِبْلَةِ قِيلَ لَهُ: هو مُفارِقٌ لِما ذَكَرْتَ، مِن قِبَلِ أنَّ تَجْوِيزَ البِناءِ لِلْمُتَيَمِّمِ لا يُوجِبُ عَلَيْهِ الوُضُوءَ ويُجِيزُ لَهُ البِناءَ بِالتَّيَمُّمِ مَعَ وُجُودِ الماءِ، والقَوْمُ حِينَ بَلَغَهم تَحْوِيلُ القِبْلَةِ اسْتَدارُوا إلَيْها ولَمْ يَبْقُوا عَلى الجِهَةِ الَّتِي كانُوا مُتَوَجِّهِينَ إلَيْها، فَنَظِيرُ القِبْلَةِ أنْ يُؤْمَرَ المُتَيَمِّمُ بِالوُضُوءِ والبِناءِ، ولا خِلافَ أنَّ المُتَيَمِّمَ إذا لَزِمَهُ الوُضُوءُ لَمْ يَجُزِ البِناءُ عَلَيْهِ.
If a speaker says: Why do you not permit for the one who performed tayammum to build upon his prayer if he finds water, just as these people built upon it after the change of the qibla? It is said to him: It is different from what you mentioned, from the aspect that permitting the one who performed tayammum to build [upon his prayer] does not obligate wuḍūʾ upon him and permits him to build with tayammum despite the presence of water. But the people, when the change of the qibla reached them, turned towards it and did not remain upon the direction they had been facing. So the parallel to the qibla would be that the one who performed tayammum is commanded to perform wuḍūʾ and build [upon his prayer], and there is no disagreement that if wuḍūʾ becomes necessary for the one who performed tayammum, it is not permissible to build upon it.
ومِن جِهَةٍ أُخْرى إنَّ أصْلَ الفَرْضِ لِلْمُتَيَمِّمِ إنَّما هو الطَّهارَةُ بِالماءِ والتُّرابُ بَدَلٌ مِنهُ، فَإذا وجَدَ الماءَ عادَ إلى أصْلِ فَرْضِهِ، كالماسِحِ عَلى الخُفَّيْنِ إذا خَرَجَ وقْتُ مَسْحِهِ فَلا يَبْنِي، فَكَذَلِكَ المُتَيَمِّمُ. ولَمْ يَكُنْ أصْلُ فَرْضِ المُصَلِّينَ إلى بَيْتِ المَقْدِسِ حِينَ دَخَلُوا فِيها الصَّلاةَ إلى الكَعْبَةِ، وإنَّما ذَلِكَ فَرْضٌ لَزِمَهم في الحالِ.
And from another aspect, the original obligation for the one performing tayammum is purification with water, and dust is a substitute for it. So when he finds water, he returns to his original obligation, like one who wipes over his leather socks when the time for his wiping expires, so he does not build [upon his prayer]; and likewise for the one who performed tayammum. And the original obligation of those praying towards Bayt al-Maqdis, when they entered into it, was not prayer towards the Kaaba; rather, that was an obligation that became incumbent upon them at that moment.
وكَذَلِكَ الأمَةُ إذا أُعْتِقَتْ في الصَّلاةِ لَمْ يَكُنْ عَلَيْها قَبْلَ ذَلِكَ فَرْضَ السِّتْرِ، وإنَّما هو فَرْضٌ لَزِمَها في الحالِ، فَأشْبَهَتِ الأنْصارَ حِينَ عَلِمَتْ بِتَحْوِيلِ القِبْلَةِ. وكَذَلِكَ المُجْتَهِدُ فَرْضُهُ التَّوَجُّهُ إلى الجِهَةِ الَّتِي أدّاهُ إلَيْها اجْتِهادُهُ لا فَرْضَ عَلَيْهِ غَيْرُ ذَلِكَ بِقَوْلِهِ: ﴿فَأيْنَما تُوَلُّوا فَثَمَّ وجْهُ اللَّهِ﴾ [البقرة: ١١٥] فَإنَّما انْتَقَلَ مِن فَرْضٍ إلى فَرْضٍ ولَمْ يَنْتَقِلْ مِن بَدَلٍ إلى أصْلِ الفَرْضِ وفي الآيَةِ حُكْمٌ آخَرُ، وهو: أنَّ فِعْلَ الأنْصارِ في ذَلِكَ عَلى ما وصَفْنا أصْلٌ في أنَّ الأوامِرَ والزَّواجِرَ إنَّما يَتَعَلَّقُ أحْكامُها بِالعِلْمِ.
Likewise, the female slave, if she is manumitted during the prayer, the obligation of covering was not upon her before that; rather, it is an obligation that became incumbent upon her at that moment. So she resembles the Anṣār when they learned of the changing of the qibla. And likewise the mujtahid, his obligation is to turn to the direction to which his ijtihād (legal reasoning) led him; there is no other obligation upon him, due to His statement: “so wherever you turn, there is the Face of Allah” [Al-Baqarah: 115]. So he has only moved from an obligation to an obligation, and has not moved from a substitute to an original obligation. And in the verse is another ruling, which is: that the action of the Anṣār in that, as we have described, is a legal principle that the rulings of commands and prohibitions are only attached to knowledge.
ومِن أجْلِ ذَلِكَ قالَ أصْحابُنا فِيمَن أسْلَمَ في دارِ الحَرْبِ ولَمْ يَعْلَمْ أنَّ عَلَيْهِ صَلاةً ثُمَّ خَرَجَ إلى دارِ الإسْلامِ: إنَّهُ لا قَضاءَ عَلَيْهِ فِيما تَرَكَ؛ لِأنَّ ذَلِكَ يَلْزَمُ مِن طَرِيقِ السَّمْعِ، وما لَمْ يَعْلَمْهُ لا يَتَعَلَّقُ عَلَيْهِ حُكْمُهُ كَما لَمْ يَتَعَلَّقْ حُكْمُ التَّحْوِيلِ عَلى الأنْصارِ قَبْلَ بُلُوغِهِمُ الخَبَرَ، وهو أصْلٌ في أنَّ الوَكالاتِ والمُضارَباتِ ونَحْوَهُما مِن أوامِرِ العِبادِ لا يُنْسَخُ شَيْءٌ مِنها إذا فَسَخَها مَن لَهُ الفَسْخُ إلّا بَعْدَ عِلْمِ الآخَرِ بِها. وكَذَلِكَ لا يَتَعَلَّقُ حُكْمُ الأمْرِ بِها عَلى مَن لَمْ يَبْلُغْهُ، ولِذَلِكَ قالُوا: لا يَجُوزُ تَصَرُّفُ الوَكِيلِ قَبْلَ العِلْمِ بِالوَكالَةِ. واللَّهُ أعْلَمُ بِالصَّوابِ.
And for this reason, our companions said regarding one who accepts Islam in the land of war and did not know that prayer was upon him, then he comes out to the land of Islam: that there is no making up upon him for what he left; because that is binding by way of revelation (samʿ), and what he does not know, its ruling is not attached to him, just as the ruling of the change [of qibla] was not attached to the Anṣār before the report reached them. And it is a legal principle that agencies (wakālāt), profit-sharing partnerships (muḍārabāt), and their like from the commands of servants, nothing of them is abrogated if one who has the right to rescind rescinds it, except after the other’s knowledge of it. And likewise, the ruling of the command concerning them is not attached to one whom it has not reached. And for that reason, they said: The action of an agent is not permissible before knowledge of the agency. And Allah knows best what is correct.
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