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In
the history of the Prophet (peace and blessings be upon him) there
are various distinctive incidents and governing points which direct
the Islamic nation in its path. These incidents and points are
evident at the levels of victories and defeats, as well as at other
levels.
The
incident of changing the qiblah (the direction faced in Prayer),
whose memory we celebrate these days, according to the most
plausible opinions, is one of the distinctive incidents which
distinguish the Muslim community and purify it from any impurities.
In this way, it resembles the Night Journey (Al-Israa’ and
Al-Mi`raj), `Abdullah ibn Jahsh’s detachment and the fighting
which followed it during the inviolable months, the battle of Uhud
and the incidents of Hudaybiyah. All of those events belong to the
same context of purifying and refining the Muslim community.
Imam
Al-Bukhari reported from the narration of Al-Bara’ (may Allah be
pleased with him) that, “Allah’s Messenger (peace and blessings
be upon him) performed Prayer while facing Jerusalem for sixteen or
seventeen months. But he (peace and blessings be upon him) wished
that he would face the Ka`bah. When Allah commanded him to face the
Ka`bah, the first Prayer he performed facing the new qiblah was an
`Asr (Afternoon) Prayer, which he prayed in congregation. Then, a
man from those who performed this Prayer with him left and passed by
some people praying in the mosque, who were bowing at that moment.
So, he said, ‘I swear by Allah that I have performed Prayer with
the Prophet (peace and blessings be upon him) while facing the
House,’ (the Ka`bah) whereupon they turned and faced the Ka`bah
without interrupting their Prayer.” Al-Bara’ added, “Before we
changed our direction toward the Ka`bah in Prayers, some Muslims had
died or had been killed and we did not know what to say about them
(regarding their Prayers.) Allah then revealed,
[But
it was not Allah’s purpose that your faith should be in vain, for
Allah is full of pity, Merciful toward mankind.]
(Al-Baqarah: 143)
Furthermore,
Al-Bukhari and Muslim reported from the narration of `Abdullah bin
`Umar (may Allah be pleased with him) that he said, “While the
people were offering Fajr (Dawn) Prayer at Quba’ (near Madinah),
someone came to them and said, ‘It has been revealed to Allah’s
Messenger tonight, and he has been ordered to pray facing the
Ka`bah. So turn your faces to the Ka`bah.’ Those people were
facing Sham (Jerusalem), so they turned their faces toward the
Ka`bah (at Makkah).”
So
as not to repeat the same talk that we are used to hear these days
about the changing of the qiblah and all its related incidents, such
as the confusion and sedition which the Jews tried to raise, I will
not take up any suchlike matters. But I will rather halt at three
stops, each of which is connected with the idea of change and the
ability of the Islamic nation to turn itself toward the direction
which its Lord, the Almighty, has intended and its Messenger (peace
and blessings be upon him) has wished.
The
First Stop
The
Almighty Allah has willed for the nation of Islam to be the
appointed nation on earth which bears the trust and witnesses for or
against mankind, as He says:
[Thus
We have appointed you a middle nation, that you may be witnesses
over mankind, and that the Messenger may be a witness against you.]
(Al-Baqarah: 143)
The
Almighty Allah has willed for this nation to be distinguished by an
Islamic divine sense. Being directed toward Allah’s First House is
an honor for Muslims and an inheritance of His grace. In addition,
changing the Muslim’s qiblah toward the Sacred House (the Ka`bah),
built by Ibrahim (Abraham) and Isma`il (Ishmael) (peace and
blessings be upon them) who invoked Allah to confer security,
provision, blessing, and protection on it, fits perfectly within the
context of the Muslims inheriting the religion of Ibrahim (peace and
blessings be upon him) and his covenant with his Lord, the Almighty.
This change is also the course by which the nation of testimony is
privileged; through which it becomes connected with its roots,
history, and creed; and given leadership for which it has been
created. Thus, this nation is privileged as regards its roots and
bases, its aims and objectives, its banner and direction.
This
distinctiveness was what the Prophet (peace and blessings be upon
him) sought and invoked Allah for, as Ibn `Abbas (may Allah be
pleased with him) stated, “The first (matter) to be abrogated in
the Qur’an was the qiblah. When the Messenger of Allah (peace and
blessings be upon him) immigrated to Madinah, whose inhabitants were
mostly Jews, Allah, the Exalted and Ever-Majestic, commanded him to
direct himself (in Prayer) toward Jerusalem, whereupon the Jews
rejoiced. The Messenger of Allah (peace and blessings be upon him)
faced Jerusalem for a year and some months, but he (peace and
blessings be upon him) liked the qiblah of Ibrahim (peace and
blessings be upon him), so he used to invoke Allah and look at the
heaven. Thereupon, Allah revealed:
[We
have seen the turning of your face to heaven (for guidance, O
Muhammad)… and wheresoever you may be (O Muslims) turn your faces
toward it (when you pray).]
(Al-Baqarah: 143-150)
Particularity
and distinctiveness are necessary for the Muslim nation in
perception, belief, qiblah, worship, and in everything.
The Second Stop
The
incident of changing the qiblah was a test to determine how far the
Muslim nation was able to submit to all the commands of its
religion. It was also to specify how far this nation could believe,
obey, and abide. The Almighty says:
[And
We appointed the Qiblah which you formerly observed only that We
might know him who follows the Messenger from him who turns on his
heels. In truth it was a hard (test) save for those whom Allah
guided.]
(Al-Baqarah: 143)
Allah
swears by Himself that anyone who does not possess this obedience
and that submission is not a believer. He says:
[But
nay, by your Lord, they will not believe (in truth) until they make
you judge of what is in dispute between them and find within
themselves no dislike of that which you decide, and submit with full
submission.]
(An-Nisaa’: 65)
The
Muslim nation succeeded in this test, proving its ability to submit
and transform itself, when the Companions submitted to the command
of Allah, the Almighty, and His Messenger (peace and blessings be
upon him). Neither did they argue nor did their faith sway inside
their hearts. They rather, out of complete submission, changed the
qiblah while praying and did not even wait until the next Prayer.
The
Third Stop
In
the pre-Islamic era, the Arabs used to exalt the Sacred House
regarding it as the emblem of their glory. As Islam wants to make
hearts free from anything besides Allah and rid them of every aspect
of fanaticism to anything besides Allah’s course, which is free
from any historical, racial, or even earthly connection, it took
them away from directing toward the Sacred House. Instead, He
ordained for them to direct toward Al-Aqsa Mosque for a considerable
period of time, to rid their souls from all the impurities of the
pre-Islamic era and from anything they clung to during it. The first
qiblah was also ordained to distinguish between those who truly and
sincerely follow the Messenger with complete obedience, content, and
submission and those who turn on their heels out of pride for any of
the aspects of pre-Islamic fanaticism, be they racial, tribal,
terrestrial, or historical, even if these feelings are deeply hidden
within souls and hearts.
Then,
when souls reached the degree of complete sincerity and
purification, the Almighty Allah directed them to a special qiblah
different from that of the other heavenly religions, so as to be
free from the superstitions and deviations of these religions. This
was what urged “the foolish” among them to object and be
skeptical, so Allah refuted their claims and revealed their
ignorance saying,
[The
foolish of the people will say: What has turned them from the Qiblah
which they formerly observed? Say: Unto Allah belong the East and
the West. He guides whom He will unto a straight path.]
(Al-Baqarah: 142)
Almighty
Allah describes this ability of purifying the soul as being
“hard” in His saying
[In
truth it was a hard (test) save for those whom Allah guided.]
(Al-Baqarah: 143)
However,
it is not at all hard for those guided by Allah, for with guidance,
there is no hardship or difficulty for the soul to take off any
garment other than the garment of Islam, shake off pre-Islamic
impurities, worship Allah sincerely, and direct itself toward any
direction He decrees for it.
Allah
willed for the Muslim’s soul to rid itself of all impurities and
connections with the pre-Islamic times and to abandon every slogan
it adopted during it. Thus, He firstly directed it toward a qiblah
different from that of the Arabs so that it would be completely
disconnected with the pre-Islamic era, then He favored it with a
qiblah different from that of the other heavenly religions, so that
it would be purified from distortion and falsehood.
That
was how the Islamic nation handled the incident of changing the
qiblah. Our dealing with the same incident should also be based upon
the same idea of change. That is, we should abandon anything that
hinders us from abiding by the teachings of our religion; we should
not be prevented by any kind of bond from being just as Allah wants
us to be; we should possess firm belief, obedience, and submission
regarding all that which our Messenger (peace and blessings be upon
him) commands us to do. Furthermore, we should place all these
matters high above our race, country, family, lineage, and all
people. Islam should solely occupy the highest level in our sense,
high above everyone and every entity.
The
moment we reach this, we will be back to being the nation of
distinctiveness, particularity, leadership, and bearing witness over
mankind.
The
incident of changing the qiblah had indeed great impacts on the life
of the Muslim nation, from its inside as well as in its relations
with others. In the same way, this incident should have its impact
on our souls and our relationships with others.
[In
truth it was a hard (test) save for those whom Allah guided.]
(Al-Baqarah: 143)
It
was not indeed an incident of changing the qiblah only, but rather
an incident of transforming the soul.
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