Surah al-Baqarah (The Cow) 2 : 144
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
| Click word/image to view Qur'an Dictionary | ||
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| Word | Arabic word | |
| (2:144:1) |
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| (2:144:2) narā We see |
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| (2:144:3) taqalluba (the) turning |
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| (2:144:4) wajhika (of) your face |
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| (2:144:5) |
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| (2:144:6) l-samāi the heaven |
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| (2:144:7) falanuwalliyannaka So We will surely turn you |
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| (2:144:8) qib'latan (to the) direction of prayer |
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| (2:144:9) tarḍāhā you will be pleased with |
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| (2:144:10) fawalli So turn |
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| (2:144:11) wajhaka your face |
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| (2:144:12) shaṭra towards the direction |
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| (2:144:13) l-masjidi (of) Al-Masjid |
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| (2:144:14) l-ḥarāmi Al-Haraam |
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| (2:144:15) waḥaythu and wherever |
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| (2:144:16) |
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| (2:144:17) kuntum you are |
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| (2:144:18) fawallū [so] turn |
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| (2:144:19) wujūhakum your faces |
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| (2:144:20) shaṭrahu (in) its direction |
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| (2:144:21) |
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| (2:144:22) alladhīna those who |
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| (2:144:23) ūtū were given |
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| (2:144:24) l-kitāba the Book |
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| (2:144:25) layaʿlamūna surely know |
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| (2:144:26) |
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| (2:144:27) l-ḥaqu (is) the truth |
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| (2:144:28) |
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| (2:144:29) rabbihim their Lord |
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| (2:144:30) |
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| (2:144:31) l-lahu (is) Allah |
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| (2:144:32) bighāfilin unaware |
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| (2:144:33) |
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| (2:144:34) yaʿmalūna they do |
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Explanatory Note
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.
We have a graphic description of the Prophet’s strong desire that God might direct him to a qiblah other than that which the Muslims had hitherto followed, i.e. Jerusalem. The Jews attempted to mislead the Muslims and exploit that situation to their advantage. We can almost feel the restrained desire of the Prophet and his reluctance even to say a prayer that reflected his desire. This is a question on which no one could have a say. It is entirely up to God.
The divine decree, expressed here with compassion and love, comes in line with the Prophet’s wish. The new direction of prayer is exactly the one he has been silently hoping for all those months: “We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque.” What is more, is that it is a permanent and universal one: “Wherever you all may be, turn your faces [in prayer] towards it.”
Thus the Ka`bah was reinstated as the original focus and symbol of religious unity for the whole world community of Islam. Muslims all over the world, with all their differences of race and language, would from then on perform their prayers facing the same spot on the globe. In doing so, Muslims would assert, and be reminded of, their human and religious unity, and of their membership of a single world community with a common way of life, a common religious legacy, and a common role and aim in the world.
The Muslim world community transcends race and language. The principle of God’s oneness, the bedrock of Islam, is thus manifested in total subservience to God alone; allegiance to the same leadership, that of Muĥammad; adherence to the same religion, Islam; and adoption of the same direction of prayer. Despite all the superficial differences that may exist between people, they are one and equal in their faith. There is no other means by which a truly universal and equitable human society can be brought forth and successfully organised.
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شَطْرَ - Shatr شطر - direction/half etc - is a word only used in Surah al-Baqarah. It appears 5 times.
- قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ – "We have certainly seen the turning of your face, [O Muhammad], toward the heaven..." [the spiritual lessons that can be learnt by the knowledge that Allah is watching you as a Believer and during dua - expand on this point]
3. Surah Overview
The scholars are unanimous that Surah al-Baqarah is Madani and that it was the first Surah revealed in Madinah. [Ibn Hajar al-Asqalani in Fath al-Bari no. 160/8].
Despite it being the first Surah to be revealed in Madinah, it contains Ayaat from a later period also. In fact, according to Ibn Abbas [as mentioned in Ibn Kathir] the last Ayat revealed to the Prophet was Ayat no. 281 from Surah al-Baqarah and this occurred 8 days or so before his death [which corresponds to the year 11 Hijri].
In order to understand the meaning of this Surah, we should know its historical background:
1. At Makkah, the Quran generally addressed the polytheist Quraysh who were ignorant of Islam, but at Madinah it was also concerned with the Jews who were acquainted with the creed of Monotheism, Prophethood, Revelation, the Hereafter and Angels. They also professed to believe in the law which was revealed by God to their Prophet Moses, and in principle, their way was the same (Islam) that was being taught by Prophet Muhammad. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their utmost to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken God and begun to serve material wealth. So much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion the sole monopoly of the children of Israel. This was their religious condition when the Prophet went to Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion.
2. At Makkah, Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Prophet to Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the ‘local supporters’ (Ansar), naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the Surahs revealed at Makkah and those at Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems.
After the migration to Madinah, the struggle between Islam and disbelief (Kufr) had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah:
a. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people.
b. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position.
c. It should infuse in its members (the majority of whom were homeless and indigent and surrounded on all sides by enemies) that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly.
d. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies.
e. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way instead. That is why God has revealed in this Surah such instructions as may help achieve all the above mentioned objects.
At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them. [REF: Mawdudi]
10. Wiki Forum
11. Tafsir Zone
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Overview (Verses 144- 146) Clarification of Issues 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. 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) We have a graphic description of the Prophet’s strong desire that God might direct him to a qiblah other than that which the Muslims had hitherto followed, i.e. Jerusalem. The Jews attempted to mislead the Muslims and exploit that situation to their advantage. We can almost feel the restrained desire of the Prophet and his reluctance even to say a prayer that reflected his desire. This is a question on which no one could have a say. It is entirely up to God. The divine decree, expressed here with compassion and love, comes in line with the Prophet’s wish. The new direction of prayer is exactly the one he has been silently hoping for all those months: “We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque.” (Verse 144) What is more, is that it is a permanent and universal one: “Wherever you all may be, turn your faces [in prayer] towards it.” (Verse 144) Thus the Ka`bah was reinstated as the original focus and symbol of religious unity for the whole world community of Islam. Muslims all over the world, with all their differences of race and language, would from then on perform their prayers facing the same spot on the globe. In doing so, Muslims would assert, and be reminded of, their human and religious unity, and of their membership of a single world community with a common way of life, a common religious legacy, and a common role and aim in the world. The Muslim world community transcends race and language. The principle of God’s oneness, the bedrock of Islam, is thus manifested in total subservience to God alone; allegiance to the same leadership, that of Muĥammad; adherence to the same religion, Islam; and adoption of the same direction of prayer. Despite all the superficial differences that may exist between people, they are one and equal in their faith. There is no other means by which a truly universal and equitable human society can be brought forth and successfully organized. Turning to the people of earlier revelations, the sūrah confirms their certain knowledge of the history and religious status of the Sacred Mosque at the Ka`bah. They were well aware that it had been established by Abraham, the founding father of the community that had inherited the creed of God’s oneness, and that its designation as the universal and permanent direction of Islamic prayer would be totally in line with the divine universal order. Nevertheless, the sūrah points out, they would raise doubts and endlessly quibble over it. The Muslims should not be unduly concerned at that; God will take care of it, as He is fully aware of what they do. There would be no point in reasoning with the Jews over the issue of the qiblah. Their problem was not lack of evidence or persuasion, but lack of faith and unwillingness to accept the truth. “Were you to bring every possible sign before those who had been granted revelations, they would not follow your direction of prayer.” (Verse 145) It was not ignorance or lack of understanding that was responsible for that stubborn attitude, but caprice and vested interests. This would also be the source of subsequent Jewish and Christian animosity towards Islam, which was to emerge in various forms in later centuries. In response to that bigoted stance, the proper and natural attitude of the Prophet is stated: “And neither may you follow their direction of prayer” (Verse 145) This Qur’ānic statement implies, particularly in its Arabic phraseology, a strong sense of finality and permanence. It also conveys to the Muslims a clear instruction never to adopt any direction of prayer, distinctive symbol or a way of life other than what gives it its clear Islamic identity. The sūrah further reveals that neither the bitterly divided Jewish and Christian sects, nor even the majority of the Jews and the Christians, could ever agree on the adoption of one direction of prayer: “nor would they even follow one another’s direction.” (Verse 145) As the Prophet is made fully aware of the truth in this matter of worship, he is warned against falling in with those people and their desires: “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.” (Verse 145) Having been addressed by his Lord with warmth and compassion, the Prophet is here given a strong warning. A grave matter of principle is involved here. There should be no hesitation in carrying out God’s instructions; personal preferences or considerations must not be allowed to influence the Prophet’s or the Muslims’ response to God’s will and command. A Muslim may not abandon the certain knowledge that is given by God to pick up what suits personal whims and desires. This strong admonition also suggests that there could have been specific cases in which a certain degree of weakness had crept into Muslim minds, in the face of the vicious and insistent propaganda campaign launched by the Jews of Madinah. The sūrah then asserts that the Jews and Christians were absolutely certain that what the Qur’ān has stated with respect to the qiblah issue, and other issues for that matter, and what the Prophet has ordered is the truth. However, they suppress the truth they know for their own self-interest: “Those to whom We granted revelation know it as well as they know their own children, but some of them knowingly conceal the truth.” (Verse 146) It is a very powerful simile, used among the Arabs to denote absolute certainty. The point here is that the Jews, despite their denials, were as certain of the truth of the revelations that Muĥammad was receiving, including the announcement of the new direction of prayer. Therefore, the Muslims should pay them no attention nor be influenced by their allegations and misleading interpretations. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 144- 146) Clarification of Issues 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. 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) We have a graphic description of the Prophet’s strong desire that God might direct him to a qiblah other than that which the Muslims had hitherto followed, i.e. Jerusalem. The Jews attempted to mislead the Muslims and exploit that situation to their advantage. We can almost feel the restrained desire of the Prophet and his reluctance even to say a prayer that reflected his desire. This is a question on which no one could have a say. It is entirely up to God. The divine decree, expressed here with compassion and love, comes in line with the Prophet’s wish. The new direction of prayer is exactly the one he has been silently hoping for all those months: “We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque.” (Verse 144) What is more, is that it is a permanent and universal one: “Wherever you all may be, turn your faces [in prayer] towards it.” (Verse 144) Thus the Ka`bah was reinstated as the original focus and symbol of religious unity for the whole world community of Islam. Muslims all over the world, with all their differences of race and language, would from then on perform their prayers facing the same spot on the globe. In doing so, Muslims would assert, and be reminded of, their human and religious unity, and of their membership of a single world community with a common way of life, a common religious legacy, and a common role and aim in the world. The Muslim world community transcends race and language. The principle of God’s oneness, the bedrock of Islam, is thus manifested in total subservience to God alone; allegiance to the same leadership, that of Muĥammad; adherence to the same religion, Islam; and adoption of the same direction of prayer. Despite all the superficial differences that may exist between people, they are one and equal in their faith. There is no other means by which a truly universal and equitable human society can be brought forth and successfully organized. Turning to the people of earlier revelations, the sūrah confirms their certain knowledge of the history and religious status of the Sacred Mosque at the Ka`bah. They were well aware that it had been established by Abraham, the founding father of the community that had inherited the creed of God’s oneness, and that its designation as the universal and permanent direction of Islamic prayer would be totally in line with the divine universal order. Nevertheless, the sūrah points out, they would raise doubts and endlessly quibble over it. The Muslims should not be unduly concerned at that; God will take care of it, as He is fully aware of what they do. There would be no point in reasoning with the Jews over the issue of the qiblah. Their problem was not lack of evidence or persuasion, but lack of faith and unwillingness to accept the truth. “Were you to bring every possible sign before those who had been granted revelations, they would not follow your direction of prayer.” (Verse 145) It was not ignorance or lack of understanding that was responsible for that stubborn attitude, but caprice and vested interests. This would also be the source of subsequent Jewish and Christian animosity towards Islam, which was to emerge in various forms in later centuries. In response to that bigoted stance, the proper and natural attitude of the Prophet is stated: “And neither may you follow their direction of prayer” (Verse 145) This Qur’ānic statement implies, particularly in its Arabic phraseology, a strong sense of finality and permanence. It also conveys to the Muslims a clear instruction never to adopt any direction of prayer, distinctive symbol or a way of life other than what gives it its clear Islamic identity. The sūrah further reveals that neither the bitterly divided Jewish and Christian sects, nor even the majority of the Jews and the Christians, could ever agree on the adoption of one direction of prayer: “nor would they even follow one another’s direction.” (Verse 145) As the Prophet is made fully aware of the truth in this matter of worship, he is warned against falling in with those people and their desires: “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.” (Verse 145) Having been addressed by his Lord with warmth and compassion, the Prophet is here given a strong warning. A grave matter of principle is involved here. There should be no hesitation in carrying out God’s instructions; personal preferences or considerations must not be allowed to influence the Prophet’s or the Muslims’ response to God’s will and command. A Muslim may not abandon the certain knowledge that is given by God to pick up what suits personal whims and desires. This strong admonition also suggests that there could have been specific cases in which a certain degree of weakness had crept into Muslim minds, in the face of the vicious and insistent propaganda campaign launched by the Jews of Madinah. The sūrah then asserts that the Jews and Christians were absolutely certain that what the Qur’ān has stated with respect to the qiblah issue, and other issues for that matter, and what the Prophet has ordered is the truth. However, they suppress the truth they know for their own self-interest: “Those to whom We granted revelation know it as well as they know their own children, but some of them knowingly conceal the truth.” (Verse 146) It is a very powerful simile, used among the Arabs to denote absolute certainty. The point here is that the Jews, despite their denials, were as certain of the truth of the revelations that Muĥammad was receiving, including the announcement of the new direction of prayer. Therefore, the Muslims should pay them no attention nor be influenced by their allegations and misleading interpretations. |
