قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِى ٱلسَّمَآءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَىٰهَا فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ وَإِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعْمَلُونَ
<p>The orientation to Qiblah قبلہ</p><p>This verse begins by speaking of how deeply the Holy Prophet ﷺ ،; wished that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. This inclination has been explained in different ways, but there is no real contradiction involved in these different views. For example, it has been said that before prophethood was conferred on him, he used to follow, out of the impulsion of his own nature, the way of Sayyidna Ibrahim ؓ (Araham) , and that when he began to receive the Revelation, the Holy Qur'an itself designated his Shari'ah as being in total accord with the Abrahamic Way. Moreover, the Qiblah قبلہ of Sayyidna Ibrahim (علیہ السلام) as well as that of Sayyidna Ismail (علیہ السلام) ، had been the Ka'bah کعبہ . So, it was quite in the nature of things for him to wish that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. An additional factor was that the Arab tribes, in spite of being associators, at least claimed to be the followers of the Abrahamic Way, and acknowledged the Ka'bah کعبہ as their Qiblah قبلہ in contradiction to the Jews. Once the Ka'bah کعبہ had been made the Qiblah قبلہ of the Muslims, the Arabs could be expected to find Islam more acceptable. As. for the hope that the adoption of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ would bring the Jews closer to Islam, it had been dashed by the events of the last sixteen or seventeen months, for the hostility of the Jews to Islam, fed by their vanity, had only been growing more intense.</p><p>Whatever be the motive, the Holy Prophet was very keen to see the Ka'bah appointed as the Qiblah. Now, prophets are as close to Allah as man can ever be, and this exalted station teaches them to observe a very strict spiritual etiquette - they never submit a request before Allah until and unless they have received the permission to do so. This principle leads us to believe that the Holy Prophet had already been allowed to pray for his wish to be fulfilled, and that he hoped his prayer would be granted. So, he used to turn his face again and again to the sky, anxiously waiting for an angel to appear and bring the injunction he had been wishing for.</p><p>In the present verse, Allah describes this state of the Holy Prophet in an appreciative manner, and promises to assign him a Qiblah that he would like. Immediately after the promise, there follows the commandment: فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ : .Now turn your face in the direction of the Sacred Mosque." Here we find a manifestation of the subtle workings of divine grace - the Holy Prophet ﷺ was, to begin with, granted the joy of hearing a promise made, and, immediately after, the greater joy of seeing the promise fulfilled. (Qurtubi, Jassas and Mazhari)</p><p>Injunctions and related considerations</p><p>As we have explained earlier, Allah is not confined to any direction or dimension و لِلَّـهِ الْمَشْرِ‌قُ وَالْمَغْرِ‌بُ : "And the East and the West both belong to Allah." (2:115) But in order to institute a communal unity among the Muslims scattered all over the world, Divine Wisdom thought fit to assign them a particular and definite orientation which could serve as a visible symbol of that unity. Now, this orientation could have as easily been provided by the Baytul-Maqdis بیت المقدس . But the Ka'bah کعبہ was finally chosen as the Qiblah قبلہ in accordance with the wish of the Holy Prophet ﷺ ، and the injunction was announced in the present verse. The situation required that the Holy Qur'an should use the phrase: 'Turn your face toward the Ka'bah کعبہ ، or toward the Baytullah بیت اللہ .' But we actually find the Holy Qur'an saying: "Turn your face in the direction of Al-Masjid al-Haram المسجد الحرام ." This particular mode of expression helps to clarify several important questions with regard to the Qiblah قبلہ .</p><p>Although, the Qiblah قبلہ ، to be precise, is the Baytullah بیت اللہ ، which is known as the Ka'bah کعبہ ، yet it is obvious that one can turn exactly towards the Baytullah بیت اللہ only so long as one can see it with one's own eyes, and that for those who live at some distance and cannot see it directly, it would be too rigorous an obligation to fulfill, if they were required to turn exactly towards the Baytullah بیت اللہ - in the case of distant towns, an exact orientation would be difficult and uncertain even with the help of the instruments and calculations. But the Islamic Shari'ah always aims at making things easy for people. So, the Holy Qur'an has designated as the Qiblah قبلہ ، not the Baytullah بیت اللہ or the Ka'bah کعبہ ، but Ali-Masjid al-Haram المسجد الحرام which covers a much wider area, and in the direction of which it is easy to turn even for those who live in far off places.</p><p>Then, a greater facility has been provided by the use of the word Shatr شطر . This Arabic word signifies "the half of a thing", or the direction in which a thing lies." According to the consensus of the commentators, here the word has been used in the second sense. So, the word itself points to the rule that in the case of places which are far from Makkah it is not even necessary for the prayers to be valid that one should turn exactly towards Al-Masjid al-Harm المسجد الحرام۔ for, it is quite sufficient to turn only "in the direction" of the Sacred Mosque, as the Holy Qur'an itself.has indicated. (Al-Bahr al-Muhit)</p><p>Let us give an example to make the rule as clear as possible. For countries which lie to the East of Makkah (e.g. Pakistan or India), the direction of Al-Masjid al-Haram المسجد الحرام means the West. So, if one turns towards the West, one's prayers would be valid enough. Since the point at which the sun sets in the summer is different from that where it sets in the winter, the Fuqaha' (the Muslim jurists) have decided that for the purposes of Salah in such countries, the West (the direction of the Qiblah قبلہ in this case) lies in between these two points. In mathematical terminology it means that an area covering 48 degrees between these two points is to be taken as being the direction of the Qiblah قبلہ . That is to say, even if one inclines 24 degrees to the right or to the left of the point at which Al-Masjid al-Hamm al-Haram المسجد الحرام is situated, one would still be considered to be praying in the right direction, and one's prayers would be quite valid. (For details, see "shark al-Chaghmini, ch. IV)</p><p>This discussion should be enough to expose the ignorance and muddle-headedness of those who, finding a slight deviation of two or three degrees in the orientation of some mosques in Pakistan and India, have pronounced the prayers offered in these mosques to be null and void. Such baseless opinions only betray the desire on their part to produce confusion and bickering among the Muslims. Let us not forget that the Islamic Shari'ah is meant for all men and for all the countries of the world, and will last till the Day of Judgment. Hence, the injunctions of the Shari'ah pertaining to all the spheres of human life have been made easy to practise, so that Muslims living in far flung hamlets, mountains, forests or islands may act upon them only on the basis of their own observation and experience, without needing the help of scientific instruments or mathematical calculations. Thus, people living to the East of Makkah may take an area covering 48 degrees as their Qiblah قبلہ - a deviation of five or ten degrees would not affect the validity of their prayers in any way. This has been made quite clear by a hadith reported by al-Tirmidhi from the blessed Companion Abu Hurayrah ؓ which says: ما بین المشرق و المغرب قبلہ : "The Qiblah lies between the East and the West." This hadith is actually addressed to the people of Madinah whose Qiblah قبلہ lies, to be precise, in the direction of the South somewhere between the East and the West, but, in effect, the hadith provides an explanation of the phrase "'in the direction of Al-Masjid al-Haram" المسجد الحرام . This is the general principle; one should, however, make an effort to ensure, in laying down the foundation of a mosque, that the orientation towards the Baytullah بیت اللہ is as exact as possible. The successors of the Blessed Companions and the generations following them had adopted a very simple method for determining the correct orientation: If there was a mosque built by the blessed Companions present in a town, the neighbouring mosques were given the same orientation, and these in their turn used to serve as the models for the mosques in the villages or towns in the region concerned, thus setting up a chain which went on prolonging itself. Consequently, the method of determining the Qiblah in places far off from Makkah has always been this: If an old mosque is present in the vicinity, the new mosques should conform to its orientation, for in so many towns it is the blessed Companions themselves or their successors who have built mosques and determined their orientation which has been followed by later generations.</p><p>To conclude, the mosques which have so far been built are quite sufficient for the purpose of determining the orientation, and it is not proper to raise unnecessary objections and doubts in this respect - the Shari'ah actually disapproves of such attempts at leading Muslims into perplexity. For, such a perplexity may sometimes have the consequence of making people suspect that in so far as the blessed Companions, their successors or the generality of Muslims have not been able to determine a mathematically correct orientation, their prayers have not been valid. Such a thought is not only false, but also betrays the insolence of the man who can harbour it. It is in view of this that Ibn Rajab, the famous Hanbali scholar of the 8th century A.H., disapproves of the use of astronomical instruments and complex mathematical calculations for the purpose of fixing the orientation. He writes:</p><p>و اما علم التیسیر فاذا تعلم منہ ما یحتاج الیہ للاستھداء و معرفۃ القبلۃ والطرق کان جایزاً عند الجمھور ومازاد علیہ فلا حاجۃ الیہ و ھویشغل عماھواھم منہ وربماادی التدقیق فیہ الی اساءۃ الظن بمحاریب المسلمین فی امصارھم کما وقع فی ذلک کثیرمن اھل ھذا العلم قدیماًوحدیثاً وذلک یقحی الی اعتقادخطاًالصحابہ والتابعین فی صلواتھمفی کثیر من المصار وھوباطل وقدانکرالامام احمدالاستدلال بالجدی وقال انما وردمابین المشرق والمغرب قبلہ</p><p>"As for the science of astronomy, it is legitimate, according to the ` Ulama علما ' in general, to acquire it for its being helpful in de termining the Qiblah قبلہ or in finding one's way in a journey or the directions of the roads. A greater knowledge than this is not at all necessary (according to the Shari'ah), for that may lead one to neglect more important things, and an indulgence in complex calculations may sometimes produce vile doubts about the mosques of Muslims in their towns - a weakness to which the amateurs of such sciences are all too prone. It may even lead one to believe that the prayers of the blessed Companions and their successors in certain towns had been in-valid - a belief which is totally false. For this reason, Imam Ahmad ibn Hanbal has forbidden the Pole-Star to be taken into consideration for determining the orientation, on the ground that the hadith says no more than that the Qiblah قبلہ lies between the East and the West."</p><p>As for deserted regions, forests or new settlements, etc. where no earlier mosques are to be found, the Shari` ah lays down this rule on the basis of the practice of the blessed Companions and their successors: in such places one should arrive at an approximate determination of the Qiblah قبلہ with the help of the Sun, the Moon and Pole-Star, these being the phenomena with which everyone is familiar enough; and if one still suspects some slight deviation, one should ignore it. For, according to al-Bada'i`, the authoritative work on Islamic jurisprudence, in places far off from Makkah, an approximately correct orientation, chosen on the basis of such general indications, stands for the Ka'bah کعبہ ، and all the injunctions pertaining to the Qiblah apply to the orientation selected in this manner. The Shari` ah provides many illustrations of the basic principle involved here. For example, sleep is taken to stand for the passing of wind, and invalidates the Wudu وضو (the prescribed ablution); or, a journey is taken to represent hardship, even when an actual journey does not involve it, and a man who is in the course of any kind of a journey is given all the concessions allowed by the Shari` ah to a traveler. The principle requires that an orientation determined on the basis of general and familiar indications should be accepted as the Qiblah قبلہ . The great scholar known as "Allama Bahr al-'Ulum" lays down the rule thus in his " Rasa'il al-Ark-an":</p><p>والشروط وقوع المسامتۃ علی حسب مایری المصلی ونحن غیرمامورین بالمسامتۃ علی مایحکم بہ اللالات الرصدیۃ ولھذا افتوا ان الانحراف المفسدان یتجاوز المشارق و المغارب</p><p>The only condition necessary to be fulfilled in turning to-wards the Qiblah قبلہ is that the man offering his prayers should be duly convinced that his face is turned in the direction of the Ka'bah کعبہ . The Shari` ah does not compel us to adopt exactly the orientation which can be obtained only with the help of astronomical instruments. So the 'Ulama عُلما in general have come to the conclusion that a deviation invalidates the prayers only when the difference is as great as between the East and the West."</p><p>Those interested in a detailed discussion of the subject may consult my book in Urdu, "Simt-e-Qiblah سمت القبلہ ".</p>
The orientation to Qiblah قبلہThis verse begins by speaking of how deeply the Holy Prophet ﷺ ،; wished that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. This inclination has been explained in different ways, but there is no real contradiction involved in these different views. For example, it has been said that before prophethood was conferred on him, he used to follow, out of the impulsion of his own nature, the way of Sayyidna Ibrahim ؓ (Araham) , and that when he began to receive the Revelation, the Holy Qur'an itself designated his Shari'ah as being in total accord with the Abrahamic Way. Moreover, the Qiblah قبلہ of Sayyidna Ibrahim (علیہ السلام) as well as that of Sayyidna Ismail (علیہ السلام) ، had been the Ka'bah کعبہ . So, it was quite in the nature of things for him to wish that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. An additional factor was that the Arab tribes, in spite of being associators, at least claimed to be the followers of the Abrahamic Way, and acknowledged the Ka'bah کعبہ as their Qiblah قبلہ in contradiction to the Jews. Once the Ka'bah کعبہ had been made the Qiblah قبلہ of the Muslims, the Arabs could be expected to find Islam more acceptable. As. for the hope that the adoption of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ would bring the Jews closer to Islam, it had been dashed by the events of the last sixteen or seventeen months, for the hostility of the Jews to Islam, fed by their vanity, had only been growing more intense.Whatever be the motive, the Holy Prophet was very keen to see the Ka'bah appointed as the Qiblah. Now, prophets are as close to Allah as man can ever be, and this exalted station teaches them to observe a very strict spiritual etiquette - they never submit a request before Allah until and unless they have received the permission to do so. This principle leads us to believe that the Holy Prophet had already been allowed to pray for his wish to be fulfilled, and that he hoped his prayer would be granted. So, he used to turn his face again and again to the sky, anxiously waiting for an angel to appear and bring the injunction he had been wishing for.In the present verse, Allah describes this state of the Holy Prophet in an appreciative manner, and promises to assign him a Qiblah that he would like. Immediately after the promise, there follows the commandment: فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ : .Now turn your face in the direction of the Sacred Mosque." Here we find a manifestation of the subtle workings of divine grace - the Holy Prophet ﷺ was, to begin with, granted the joy of hearing a promise made, and, immediately after, the greater joy of seeing the promise fulfilled. (Qurtubi, Jassas and Mazhari)Injunctions and related considerationsAs we have explained earlier, Allah is not confined to any direction or dimension و لِلَّـهِ الْمَشْرِ‌قُ وَالْمَغْرِ‌بُ : "And the East and the West both belong to Allah." (2:115) But in order to institute a communal unity among the Muslims scattered all over the world, Divine Wisdom thought fit to assign them a particular and definite orientation which could serve as a visible symbol of that unity. Now, this orientation could have as easily been provided by the Baytul-Maqdis بیت المقدس . But the Ka'bah کعبہ was finally chosen as the Qiblah قبلہ in accordance with the wish of the Holy Prophet ﷺ ، and the injunction was announced in the present verse. The situation required that the Holy Qur'an should use the phrase: 'Turn your face toward the Ka'bah کعبہ ، or toward the Baytullah بیت اللہ .' But we actually find the Holy Qur'an saying: "Turn your face in the direction of Al-Masjid al-Haram المسجد الحرام ." This particular mode of expression helps to clarify several important questions with regard to the Qiblah قبلہ .Although, the Qiblah قبلہ ، to be precise, is the Baytullah بیت اللہ ، which is known as the Ka'bah کعبہ ، yet it is obvious that one can turn exactly towards the Baytullah بیت اللہ only so long as one can see it with one's own eyes, and that for those who live at some distance and cannot see it directly, it would be too rigorous an obligation to fulfill, if they were required to turn exactly towards the Baytullah بیت اللہ - in the case of distant towns, an exact orientation would be difficult and uncertain even with the help of the instruments and calculations. But the Islamic Shari'ah always aims at making things easy for people. So, the Holy Qur'an has designated as the Qiblah قبلہ ، not the Baytullah بیت اللہ or the Ka'bah کعبہ ، but Ali-Masjid al-Haram المسجد الحرام which covers a much wider area, and in the direction of which it is easy to turn even for those who live in far off places.Then, a greater facility has been provided by the use of the word Shatr شطر . This Arabic word signifies "the half of a thing", or the direction in which a thing lies." According to the consensus of the commentators, here the word has been used in the second sense. So, the word itself points to the rule that in the case of places which are far from Makkah it is not even necessary for the prayers to be valid that one should turn exactly towards Al-Masjid al-Harm المسجد الحرام۔ for, it is quite sufficient to turn only "in the direction" of the Sacred Mosque, as the Holy Qur'an itself.has indicated. (Al-Bahr al-Muhit)Let us give an example to make the rule as clear as possible. For countries which lie to the East of Makkah (e.g. Pakistan or India), the direction of Al-Masjid al-Haram المسجد الحرام means the West. So, if one turns towards the West, one's prayers would be valid enough. Since the point at which the sun sets in the summer is different from that where it sets in the winter, the Fuqaha' (the Muslim jurists) have decided that for the purposes of Salah in such countries, the West (the direction of the Qiblah قبلہ in this case) lies in between these two points. In mathematical terminology it means that an area covering 48 degrees between these two points is to be taken as being the direction of the Qiblah قبلہ . That is to say, even if one inclines 24 degrees to the right or to the left of the point at which Al-Masjid al-Hamm al-Haram المسجد الحرام is situated, one would still be considered to be praying in the right direction, and one's prayers would be quite valid. (For details, see "shark al-Chaghmini, ch. IV)This discussion should be enough to expose the ignorance and muddle-headedness of those who, finding a slight deviation of two or three degrees in the orientation of some mosques in Pakistan and India, have pronounced the prayers offered in these mosques to be null and void. Such baseless opinions only betray the desire on their part to produce confusion and bickering among the Muslims. Let us not forget that the Islamic Shari'ah is meant for all men and for all the countries of the world, and will last till the Day of Judgment. Hence, the injunctions of the Shari'ah pertaining to all the spheres of human life have been made easy to practise, so that Muslims living in far flung hamlets, mountains, forests or islands may act upon them only on the basis of their own observation and experience, without needing the help of scientific instruments or mathematical calculations. Thus, people living to the East of Makkah may take an area covering 48 degrees as their Qiblah قبلہ - a deviation of five or ten degrees would not affect the validity of their prayers in any way. This has been made quite clear by a hadith reported by al-Tirmidhi from the blessed Companion Abu Hurayrah ؓ which says: ما بین المشرق و المغرب قبلہ : "The Qiblah lies between the East and the West." This hadith is actually addressed to the people of Madinah whose Qiblah قبلہ lies, to be precise, in the direction of the South somewhere between the East and the West, but, in effect, the hadith provides an explanation of the phrase "'in the direction of Al-Masjid al-Haram" المسجد الحرام . This is the general principle; one should, however, make an effort to ensure, in laying down the foundation of a mosque, that the orientation towards the Baytullah بیت اللہ is as exact as possible. The successors of the Blessed Companions and the generations following them had adopted a very simple method for determining the correct orientation: If there was a mosque built by the blessed Companions present in a town, the neighbouring mosques were given the same orientation, and these in their turn used to serve as the models for the mosques in the villages or towns in the region concerned, thus setting up a chain which went on prolonging itself. Consequently, the method of determining the Qiblah in places far off from Makkah has always been this: If an old mosque is present in the vicinity, the new mosques should conform to its orientation, for in so many towns it is the blessed Companions themselves or their successors who have built mosques and determined their orientation which has been followed by later generations.To conclude, the mosques which have so far been built are quite sufficient for the purpose of determining the orientation, and it is not proper to raise unnecessary objections and doubts in this respect - the Shari'ah actually disapproves of such attempts at leading Muslims into perplexity. For, such a perplexity may sometimes have the consequence of making people suspect that in so far as the blessed Companions, their successors or the generality of Muslims have not been able to determine a mathematically correct orientation, their prayers have not been valid. Such a thought is not only false, but also betrays the insolence of the man who can harbour it. It is in view of this that Ibn Rajab, the famous Hanbali scholar of the 8th century A.H., disapproves of the use of astronomical instruments and complex mathematical calculations for the purpose of fixing the orientation. He writes:و اما علم التیسیر فاذا تعلم منہ ما یحتاج الیہ للاستھداء و معرفۃ القبلۃ والطرق کان جایزاً عند الجمھور ومازاد علیہ فلا حاجۃ الیہ و ھویشغل عماھواھم منہ وربماادی التدقیق فیہ الی اساءۃ الظن بمحاریب المسلمین فی امصارھم کما وقع فی ذلک کثیرمن اھل ھذا العلم قدیماًوحدیثاً وذلک یقحی الی اعتقادخطاًالصحابہ والتابعین فی صلواتھمفی کثیر من المصار وھوباطل وقدانکرالامام احمدالاستدلال بالجدی وقال انما وردمابین المشرق والمغرب قبلہ"As for the science of astronomy, it is legitimate, according to the ` Ulama علما ' in general, to acquire it for its being helpful in de termining the Qiblah قبلہ or in finding one's way in a journey or the directions of the roads. A greater knowledge than this is not at all necessary (according to the Shari'ah), for that may lead one to neglect more important things, and an indulgence in complex calculations may sometimes produce vile doubts about the mosques of Muslims in their towns - a weakness to which the amateurs of such sciences are all too prone. It may even lead one to believe that the prayers of the blessed Companions and their successors in certain towns had been in-valid - a belief which is totally false. For this reason, Imam Ahmad ibn Hanbal has forbidden the Pole-Star to be taken into consideration for determining the orientation, on the ground that the hadith says no more than that the Qiblah قبلہ lies between the East and the West."As for deserted regions, forests or new settlements, etc. where no earlier mosques are to be found, the Shari` ah lays down this rule on the basis of the practice of the blessed Companions and their successors: in such places one should arrive at an approximate determination of the Qiblah قبلہ with the help of the Sun, the Moon and Pole-Star, these being the phenomena with which everyone is familiar enough; and if one still suspects some slight deviation, one should ignore it. For, according to al-Bada'i`, the authoritative work on Islamic jurisprudence, in places far off from Makkah, an approximately correct orientation, chosen on the basis of such general indications, stands for the Ka'bah کعبہ ، and all the injunctions pertaining to the Qiblah apply to the orientation selected in this manner. The Shari` ah provides many illustrations of the basic principle involved here. For example, sleep is taken to stand for the passing of wind, and invalidates the Wudu وضو (the prescribed ablution); or, a journey is taken to represent hardship, even when an actual journey does not involve it, and a man who is in the course of any kind of a journey is given all the concessions allowed by the Shari` ah to a traveler. The principle requires that an orientation determined on the basis of general and familiar indications should be accepted as the Qiblah قبلہ . The great scholar known as "Allama Bahr al-'Ulum" lays down the rule thus in his " Rasa'il al-Ark-an":والشروط وقوع المسامتۃ علی حسب مایری المصلی ونحن غیرمامورین بالمسامتۃ علی مایحکم بہ اللالات الرصدیۃ ولھذا افتوا ان الانحراف المفسدان یتجاوز المشارق و المغاربThe only condition necessary to be fulfilled in turning to-wards the Qiblah قبلہ is that the man offering his prayers should be duly convinced that his face is turned in the direction of the Ka'bah کعبہ . The Shari` ah does not compel us to adopt exactly the orientation which can be obtained only with the help of astronomical instruments. So the 'Ulama عُلما in general have come to the conclusion that a deviation invalidates the prayers only when the difference is as great as between the East and the West."Those interested in a detailed discussion of the subject may consult my book in Urdu, "Simt-e-Qiblah سمت القبلہ ".