Transliteration:( Qad naraa taqalluba wajhika fis samaaa'i fala nuwalliyannaka qiblatan tardaahaa; fawalli wajhaka shatral Masjidil haaraam; wa haisu maa kuntum fawalloo wujoohakum shatrah; wa innal lazeena ootul Kitaaba laya'lamoona annahul haqqu mir Rabbihim; wa mal laahu bighaafilin 'ammaa ya'maloon )
295. It was the desire of the Holy Prophet that the Holy Kabah becomes new Qibla of the Muslims. Once, while in looked skywards instead of towards the earth eagerly awaiting the revelation for the changing of the Qibla. At this stage he was given the glimpse of the forthcoming change. This verse suggests that the change of Qibla was the expressed wish of the Holy Prophet.
If Allah can make the Holy Ka'bah as Qibla to fulfil the Holy Prophet's desire it is certain that Allah will not reject the forgiveness of sinners like us as desired by the Holy Prophet
296. In this verse Allah is joyously telling the Holy Prophet that he had approved the Holy Prophet'sloving gaze skywards in Salaah. From this gaze skywards while in Salaah in anticipation of revelation was not a Makrooh act for him, but we certainly cannot do this while in Salaah.
297. From this it can be seen that the Ka'bah itself was dependent on the Mercy of the Holy Prophet to be made the Qibla. Thus, if the Ka'bah is dependent than the entire creation is dependent on the Messenger of Allah to receive Divine Mercy. Furthermore,we learn that while the entire creation seeks Allah's Pleasure, Almighty Himself is even ready to please the Holy Prophet, as Allah Almighty says: "And undoubtedly soon your Lord will give you so much that you shall be satisfied". (S93:V5).
298. The command was to change to the directions of the Ka'bah immediately while inSalaah.
299. From this it is understood that to face the Ka'bah when offering Salaah is FARD (compulsory), but for those who are away from Makkah, to face the direction of the Ka'bah is sufficient. However, it is compulsory for the residents of Makkah to face the Ka'bah as expounded by the word 'towards it.'
300. The Yahud from their Religious Scriptures knew deep down in their hearts that Holy Prophet is leader of both directions, Jerusalem as well as Makkah, but on the surface they were believing this fact. Thus, the changing of Qibla is indeed an excellent proof of the Holy Prophet's Prophethood.
The tafsir of Surah Baqarah verse 143 by Ibn Kathir is unavailable here.
Please refer to Surah Baqarah ayat 142 which provides the complete commentary from verse 142 through 143.
Those who have been granted the Scripture certainly know that this (injunction to change the direction of Prayer) is right and is from their Lord. Allah is not heedless of what they do.
146. This is the injunction concerning the change in the direction of Prayer and was revealed in Rajab or Sha’ban. 2 A.H. According to a Tradition in the Tabaqat of Ibn Sa’d, the Prophet was at the house of Bishr b. Bara’b. Ma’rur where he had been invited to a meal. When the time of zuhr prayer came, the Prophet rose to lead it. He had completed two rak’ahs and was in the third when this verse was suddenly revealed. Soon after the revelation of this verse everybody, following the leadership of the Prophet, turned the direction of Prayer away from Jerusalem to the Ka’bah. A public proclamation of the new order was then made throughout Madina and in the suburbs. Bara’ b. ‘Azib says that at one place the announcement was heard by people while they were in the state of ruku’ (kneeling). On bearing this order they immediately turned their faces towards the Ka’bah. Anas b. Malik says that the news of the announcement reached Banu Salamah the next day while the morning Prayer was in progress. People had completed one rak’ah when they heard the announcement about the change of direction and the entire congregation immediately faced the new qiblah. (See Ibn Sa’d, Tabaqat, vol. 1, pp. 241 f. – Ed.)
It ought to be noted that Jerusalem is to the north of Madina while the Ka’bah is to the south. In order to change direction during congregational Prayer it would have been necessary for the leader of the Prayer to walk several steps beyond what was originally the last row of worshippers. The people in the congregation, too, would have been forced not only to make a right about-turn but also to walk a little to straighten their rows. We find specific mention of this in certain Traditions.
The words, ‘We see you oft turning your face to the heaven’, and ‘Now We are turning your face to the direction that shall satisfy you’, show clearly that even before the revelation of this injunction the Prophet was expecting something of this nature. He had begun to feel, with the termination of the era of Israelite leadership, that the time had come for the central position of Jerusalem to cease and a return to the original centre of the Abrahamic mission to commence.
The ‘Holy Mosque’ refers to the sanctuary invested with holiness and sanctity; the sanctuary in the centre of which the Ka’bah is located.
To turn one’s face in the direction of the Ka’bah does not mean that wherever a man might be he should turn to the Ka’bah with absolute accuracy. It would obviously be extremely difficult for everyone to comply with such an order. Hence the order is to turn one’s face in the direction of the Ka’bah rather than to the Ka’bah itself. According to the Qur’an, we are required to find out the direction of the Ka’bah as accurately as possible. We are not required, however, to locate it with absolute precision. We may pray in the direction which appears correct as a result of our enquiry. However, if a man is either at a place where it is difficult to determine the direction of the Ka’bah or if he is in a position where it is difficult to maintain the correct direction (e.g. when travelling on a train, a boat, or an aeroplane), he may pray in the direction which seems correct, or in whatever direction it is possible for him to face. If he then comes to know the correct direction while he is in the state of Prayer he should turn his face in that direction.
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