One of the questions in the "combat kit" which you may be familiar with:
"Surah 2:143 shows that Allah (swt) gave an order for the Muslims to change their Qibla from (Bayt Al Maqdis in Jerusalem) to the Kabah in Mecca. However, there is no Quranic verse that shows the first order that Allah gave to make the Qibla towards Jerusalem. Does this not prove that there are revelations to Prophet Muhammad besides the Qur???????????????¢??an?"
I had responded to this before, but an Arab-speaking Sunni did not address my points about "kanat" and 5:3, nor did he explain why believers in Alalh would find it hard to follow a qiblah already followed by those who received scriptures from the same God.
In short he simply provided the same interpretation as that presented in the question, without actually rebutting. It is not necessary to debunk him beyond showing that the question is not actually an "argument of death", but I would like an opinion on what I have written (especially about "kanat" since most translate it as "it was").
???????????????¢??The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.???????????????¢????????????????
2:142
???????????????¢??And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; and We did not make the qiblah that which you formerly observed but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah will not make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.???????????????¢????????????????
2:143
???????????????¢??Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.???????????????¢????????????????
2:144
It is important to note that the sequence from 2:135 to 2:145 refers to Jews and Christians. From this we see it is logical to assume that the ???????????????¢??fools???????????????¢???????????????? in 2:142 refers either to the Jews and/or Christians (who see that Allah has changed their qiblah) or to spectators who see that Allah has changed the qiblah of Muhammad and expects People of the Book to follow. The phrase ???????????????¢??will say???????????????¢???????????????? in 2:142 suggests that they will complain after the impending announcement of 2:144.
2:143 is likewise a prelude to 2:144 in that it is preparing the Muslims for the commandment. ???????????????¢??We have not made the qiblah that which you formerly observed but that???????????????¢????????????????¦???????????????¢???????????????? indicates that Allah has designated a new qiblah but has yet to confirm it. This is similar to 5:3 where Allah says that He has ???????????????¢??perfected the system???????????????¢???????????????? though there are still more rulings to come. The perfect verb ???????????????¢??perfected???????????????¢???????????????? was used at the beginning of the Sura, and it applies to the forthcoming commandments or else it should have been mentioned at the end of the last. According to 2:144 the qiblah which Muhammad had once observed was the Sacred Mosque, but it is evident that this was his choice (2:115, 2:144). This explains why the Sacred Mosque is a qiblah which he would like (2:144). It should be noted that ???????????????¢??Indeed We see the turning of your face to heaven???????????????¢????????????????¦???????????????¢???????????????? further indicates the freedom of choice which Muhammad enjoyed (though he had chosen another for strategic purposes).
???????????????¢??We did not make the qiblah???????????????¢????????????????¦???????????????¢???????????????? in 2:143 could be read as ???????????????¢??We have made the qiblah???????????????¢????????????????¦???????????????¢???????????????? meaning that the new official qiblah (the Sacred Mosque) has been appointed as a test for believers. That is to say, Allah decided to appoint the qiblah so that He could expose the unbelievers. Obviously those who actually believed in Allah would have no trouble following a qiblah already followed by the People of the Book (who in theory follow the same God), thus the "former qiblah" would be Mecca. Note also that Jerusalem was the present qiblah at the time, so again it cannot be the "testing" qiblah referred to.
?????'¢????????????????¦this was surely hard for the believers???????????????¢????????????????¦???????????????¢???????????????? could be translated as ???????????????¢??this is surely hard for the believers???????????????¢???????????????? because the Arabic word ???????????????¢??kanat???????????????¢???????????????? is a perfect verb employed in the subjunctive mood.
For instance, perfect verbs are often used for past tense, but in 18:107 the same perfect verb is used in future tense. Perfect verbs can be used in the present and future tenses when included in hypothetical situations such as in 4:11 and 18:107 (19:5 is another example where context must decide how it is rendered).
E.g.:
صَعُبَ عَلَيْهِ الأَمْرُ
sa"ub(a) "alay-h(i) ('a)l-'amr(u)
= (he/it) has been hard on him the matter (masc.)
Translation: the matter has been hard on him
This was the indicative mood.
صَعُبَ عَلَيْهِ الأَمْرُ
sa"ub(a) "alay-h(i) ('a)l-'amr(u)
= (he/it) was hard on him the matter (masc.)
Translation: the matter would be hard on him
This is the subjunctive mood.
Since 2:143 is talking of a commandment which has not come (2:144), the situation is as hypothetical as that in 4:11 or 18:107 (i.e. if people do not have enough faith, they will fail the test).
The phrase ???????????????¢??will say???????????????¢???????????????? (an imperfect verb) in 2:142 confirms that the verse is talking of the future.
Thus, the test is ongoing and has not been decided since it has yet to be implemented, but the test itself is difficult such that believers will find it so. However, Allah will not let faith go unrewarded.
2:144 begins with the word ???????????????¢??indeed???????????????¢???????????????? (qad) confirming that this ayah is the ???????????????¢??peak???????????????¢???????????????? of the build-up. The actual commandment to follow the Sacred Mosque as the official and permanent qiblah begins the great test.
It seems that Muhammad formerly sometimes or always observed the Sacred Mosque as his qiblah, but at some stage (perhaps after his disassociation with Mecca) he integrated with the People of the Book and changed it to Jerusalem. Evidence for their qiblah can be found in the Bible (for instance I Kings 22-44, II Chronicles 6:18-21, II Chronicles 7:12, 20:9;18, Daniel 6:10-11 and Jonah 2:4;7;2). This would have been a wise strategic decision, although in 2:145 it is made clear that the People of the Book would have trouble accepting the new law.
Thanks for reading;
Salam.
Posted:
Mon 18 Jul, 2011 12:41 pm
AhmedBahgat Site Admin
Status: Age: 59 Faith: Islam Gender:
Zodiac: Joined: Oct 16, 2006
Posts: 3236 Location: Australia
Post subject:
Thanks brother Minhaj for you post, I am also sorry as I had a massive server failure and just managed to fix it now, I am flying tomorrow overseas for 10 days and would love to discuss this matter with you so please be patient with me as I may reply to you thread in a few days or even in about 2 weeks
One of the questions in the "combat kit" which you may be familiar with:
"Surah 2:143 shows that Allah (swt) gave an order for the Muslims to change their Qibla from (Bayt Al Maqdis in Jerusalem) to the Kabah in Mecca. However, there is no Quranic verse that shows the first order that Allah gave to make the Qibla towards Jerusalem. Does this not prove that there are revelations to Prophet Muhammad besides the Qur???????????????¢??an?"
I had responded to this before, but an Arab-speaking Sunni did not address my points about "kanat" and 5:3, nor did he explain why believers in Alalh would find it hard to follow a qiblah already followed by those who received scriptures from the same God.
In short he simply provided the same interpretation as that presented in the question, without actually rebutting. It is not necessary to debunk him beyond showing that the question is not actually an "argument of death", but I would like an opinion on what I have written (especially about "kanat" since most translate it as "it was").
???????????????¢??The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.???????????????¢????????????????
2:142
???????????????¢??And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; and We did not make the qiblah that which you formerly observed but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah will not make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.???????????????¢????????????????
2:143
???????????????¢??Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.???????????????¢????????????????
2:144
It is important to note that the sequence from 2:135 to 2:145 refers to Jews and Christians. From this we see it is logical to assume that the ???????????????¢??fools???????????????¢???????????????? in 2:142 refers either to the Jews and/or Christians (who see that Allah has changed their qiblah) or to spectators who see that Allah has changed the qiblah of Muhammad and expects People of the Book to follow. The phrase ???????????????¢??will say???????????????¢???????????????? in 2:142 suggests that they will complain after the impending announcement of 2:144.
2:143 is likewise a prelude to 2:144 in that it is preparing the Muslims for the commandment. ???????????????¢??We have not made the qiblah that which you formerly observed but that???????????????¢????????????????¦???????????????¢???????????????? indicates that Allah has designated a new qiblah but has yet to confirm it. This is similar to 5:3 where Allah says that He has ???????????????¢??perfected the system???????????????¢???????????????? though there are still more rulings to come. The perfect verb ???????????????¢??perfected???????????????¢???????????????? was used at the beginning of the Sura, and it applies to the forthcoming commandments or else it should have been mentioned at the end of the last. According to 2:144 the qiblah which Muhammad had once observed was the Sacred Mosque, but it is evident that this was his choice (2:115, 2:144). This explains why the Sacred Mosque is a qiblah which he would like (2:144). It should be noted that ???????????????¢??Indeed We see the turning of your face to heaven???????????????¢????????????????¦???????????????¢???????????????? further indicates the freedom of choice which Muhammad enjoyed (though he had chosen another for strategic purposes).
???????????????¢??We did not make the qiblah???????????????¢????????????????¦???????????????¢???????????????? in 2:143 could be read as ???????????????¢??We have made the qiblah???????????????¢????????????????¦???????????????¢???????????????? meaning that the new official qiblah (the Sacred Mosque) has been appointed as a test for believers. That is to say, Allah decided to appoint the qiblah so that He could expose the unbelievers. Obviously those who actually believed in Allah would have no trouble following a qiblah already followed by the People of the Book (who in theory follow the same God), thus the "former qiblah" would be Mecca. Note also that Jerusalem was the present qiblah at the time, so again it cannot be the "testing" qiblah referred to.
?????'¢????????????????¦this was surely hard for the believers???????????????¢????????????????¦???????????????¢???????????????? could be translated as ???????????????¢??this is surely hard for the believers???????????????¢???????????????? because the Arabic word ???????????????¢??kanat???????????????¢???????????????? is a perfect verb employed in the subjunctive mood.
For instance, perfect verbs are often used for past tense, but in 18:107 the same perfect verb is used in future tense. Perfect verbs can be used in the present and future tenses when included in hypothetical situations such as in 4:11 and 18:107 (19:5 is another example where context must decide how it is rendered).
E.g.:
صَعُبَ عَلَيْهِ الأَمْرُ
sa"ub(a) "alay-h(i) ('a)l-'amr(u)
= (he/it) has been hard on him the matter (masc.)
Translation: the matter has been hard on him
This was the indicative mood.
صَعُبَ عَلَيْهِ الأَمْرُ
sa"ub(a) "alay-h(i) ('a)l-'amr(u)
= (he/it) was hard on him the matter (masc.)
Translation: the matter would be hard on him
This is the subjunctive mood.
Since 2:143 is talking of a commandment which has not come (2:144), the situation is as hypothetical as that in 4:11 or 18:107 (i.e. if people do not have enough faith, they will fail the test).
The phrase ???????????????¢??will say???????????????¢???????????????? (an imperfect verb) in 2:142 confirms that the verse is talking of the future.
Thus, the test is ongoing and has not been decided since it has yet to be implemented, but the test itself is difficult such that believers will find it so. However, Allah will not let faith go unrewarded.
2:144 begins with the word ???????????????¢??indeed???????????????¢???????????????? (qad) confirming that this ayah is the ???????????????¢??peak???????????????¢???????????????? of the build-up. The actual commandment to follow the Sacred Mosque as the official and permanent qiblah begins the great test.
It seems that Muhammad formerly sometimes or always observed the Sacred Mosque as his qiblah, but at some stage (perhaps after his disassociation with Mecca) he integrated with the People of the Book and changed it to Jerusalem. Evidence for their qiblah can be found in the Bible (for instance I Kings 22-44, II Chronicles 6:18-21, II Chronicles 7:12, 20:9;18, Daniel 6:10-11 and Jonah 2:4;7;2). This would have been a wise strategic decision, although in 2:145 it is made clear that the People of the Book would have trouble accepting the new law.
Thanks for reading;
Salam.
There is a difference between saying that a revelation is outside the Quran, and that the Quran confirms a personal revelation to the prophet, which is the case of the first change of qibla in Mecca. Anybody familiar with the Quran understands that Muhammad received revelation otuside the Quran. For example, the Holy Book states that the Prophet was to wait for the command to make hijrah. This command is not found anywhere in the Quran, meaning it was told to him by a personal revelation. He was ordered to marry Zainab based upon revelation and the Quran speaks about this revelation after the incident had already happened. Nowhere in the Quran is there and ayat that tells the Prophet to marry Zainab. There are many such examples.
As regards to the qibla, the sequence is clear:
- 2:142 alludes to the future change of qibla and anticipates the people's reaction to it
- 2:143 is a reminder of how the previous qibla change was difficult except to the rightly guided
- 2:144 establishes the Kaaba as the definite qibla of the Muslims, as alluded to in 2:142
In Mecca before the Hijra, the prophet and his early followers prayed facing the Kaaba which was always regarded as the first temple ever dedicated to the One God 3:96. It is also mentionned several times as the Ancient House because it was so old that it came to be known throughout Arabia by that name 22:29,33 and its history went back to the days of Ibrahim and Ismail 2:125,14:35-41. But to the pagans who overtime had transformed this symbol of monotheism by including polytheistic innovations, this stance of the prophet was unacceptable since he was reforming the spiritual meaning of the most sacred pagan shrine.
The first change of Qibla occured in Mecca itself, where the believers were commanded to face Jerusalem in prayer. This means the prophet was facing Jerusalem at a time when the Jewish involvement in his life was totally insignificant. The Quran then clarifies how this change was extremely difficult, for the Kaaba was the very symbol of the Abrahamic religion that Muhammad was sent to revive and all the descendants of Ibrahim and Ismail held it in great veneration, even more so the believers. This exposed the prophet to more opposition and those who rejected him would argue that he claims to revive the way of Ibrahim through his spiritual claim over the Kaaba, but is now telling his followers to face Jerusalem and 2:143 refers to that incident "And we did not make the direction of facing/Qibla that you were on, except to know who follows the footsteps of the messenger from who turns upside down on the back of his feet. And it was burdensome except on those that God gifted guidance". The verse speaks of how this first Qibla change, away from the Kaaba, to Jerusalem was very burdensome to many early followers who started harboring doubts. But as supported in the traditions, the prophet proceeded with the order while subtely keeping sight of the Kaaba, to the pagans' dislike and to the believers' relief, by facing the southern wall of the Kaaba towards the north, so as to face both the Kaaba and Jerusalem.
This situation raised other concerns among the believers regarding their prayers that were performed prior to the change of Qibla, if they were still valid in God's eyes but the Quran comforted them that "Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people".
After his migration to Medina, the prophet had no choice but to pray exclusively towards Jerusalem as previously ordained in Mecca. The area of the Farthest Mosque 17:1"whose precincts We did bless" where the Temple of Solomon once stood and his people prostrated to God (Encyclopaedia Judaica). In Medina, when the prophet and the Muslims prayed northward they could not afford the opportunity of praying with the Kaaba in front of them anymore, like they did in Mecca. In addition their backs were now turned to the Kaaba when facing Jerusalem. This matter greatly disturbed them, and in addition they had to bare the taunting of the people of the book who saw in this a proof of themselves being on the right path and that the Muslims were trying to compete with them in this regard but they are told 2:145"even if you bring to those who have been given the Book every sign they would not follow your qibla, nor can you be a follower of their qibla, neither are they the followers of each other's qibla, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust". The prophet is told that no sign will make the rejectors among the people of the book follow his qibla since their confusion and prejudice is so deep that, although they read the same scriptures, they follow divergent qibla (ways) and accuse eachother of being misguided 2:113.
This early Medinian period was a means of seperating the obedient from the disobedient just as all the previous hardships and sacrifices seperated the believers from others, the submissive from the arrogant. The Muslims were not only uprooted from their homes but had now lost the comforting sight of what they regarded as their spiritual center 2:144"Indeed We see the turning of your face in heaven, so We shall surely turn you to a qibla which you shall like". The experience was so difficult that the prophet's face was in heaven, conveying the picture that Muhammad was anxiously awaiting the day the qibla would be restored to its original foundation to the extent that it was as if he was in heaven, awaiting for the command.
In Medina and aproximately a year after the Hijra, the first Temple of monotheism, the Kaaba, was thus definitively established as the Muslims' qibla 2:144"turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do". This SECOND change of qibla, from Jerusalem towards/ash-Shatr the Kaaba in Mecca was an event of greatest religious significance, and one of the most important commandments given to the Muslims, further cementing their unity and fulfilling the promise to Ibrahim. This ultimate establishement of the Kaaba as the Muslims' Qibla was firstly alluded to in 2:142 (future tense) with an anticipation of the fools' reaction to the command; why would the Muslims turn away from Jerusalem if it was a correct qibla and why had they not alway faced the Kaaba if it was the original and true qibla? It then goes back to the past 2:143 with a reminder of how changing the old qibla was a big issue except to the rightly guided and the passage ends with 2:144 establishing the Kaaba as the definite qibla. So as an anticipation to the people's reaction in Medina regarding this last change of qibla the Quran answers 2:142"The East and the West belong only to Allah; He guides whom He likes to the right path". As similarly stated in 2:115,26:28,73:9 and more particularly in 2:177, Allah is the Omnipresent grasping the universe as a whole, present in all directions and therefore Jerusalem, the Kaaba and all other places belong to Allah, Who intrinsically has no house and no place. Without His commission, no place has spiritual excellence or preference in its own essence. The direction in itself is therefore not something to be disputed and argued about 2:148"And every one has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together". Besides it being a concrete direction of prayer, the "qibla" also carries an abstract meaning as in the direction to find God and this is what 2:145,148 explain. The essence of this injunction is therefore to obey a divine command and hasten to do good works and try to excel others in virtuous deeds; that is the true success in God's eyes. _________________ shindeiru/MastaBlaster/Eagle
Last edited by shindeiru on Sun 24 Jul, 2011 8:02 pm; edited 1 time in total
Posted:
Sun 24 Jul, 2011 7:42 am
Minhaj Pawn
Status: Age: 35 Faith:
Zodiac: Joined: Apr 01, 2011
Posts: 21 Location: Australia
Post subject:
Salam bro;
If I understand correctly, you are saying that the qiblah which was FORMERLY observed at the time of 2:143 was actually the one they were presently observing at that time?
Last edited by Minhaj on Sun 24 Jul, 2011 2:29 pm; edited 1 time in total
Posted:
Sun 24 Jul, 2011 2:03 pm
Minhaj Pawn
Status: Age: 35 Faith:
Zodiac: Joined: Apr 01, 2011
Posts: 21 Location: Australia
Post subject:
Accepting that, I must ask what the point of the test was. If people believed in Allah and the Messenger (it says it was hard for believers) but then refused a non-Qur???????????????¢??anic command from the Messenger, what is to stop them realising their mistake after hearing 2:143-144 and repenting? What was the purpose of the purpose of the test? The Revelation in 2:143-144 would actually end the test, meaning that the command was never a permanent law-carrying Revelation. So even if we accept that 2:143 refers to a past qiblah-change, it is as you said not permanent Revelation. However, it seems strange to me that it would refer to a future change in 2:142 and then start referencing a past change (the purpose of which is unclear to me).
Thanks again.
Salam
Posted:
Sun 24 Jul, 2011 2:27 pm
shindeiru Knight
Status:
Faith:
Joined: Mar 29, 2009
Posts: 41
Post subject:
Salaam,
It is obvious 2:142-144 were revealed at once. It ends the previous test of knowing 2:143"who follows the footsteps of the messenger from who turns upside down on the back of his feet" by establishing the Kaaba as the final qibla 2:144. _________________ shindeiru/MastaBlaster/Eagle
Posted:
Sun 24 Jul, 2011 8:34 pm
Minhaj Pawn
Status: Age: 35 Faith:
Zodiac: Joined: Apr 01, 2011
Posts: 21 Location: Australia
Post subject:
Yes but they were still presently observing the former qiblah. It mentioned the "former qiblah" even before mentioning the new one. That is one reason why I see it as saying that Allah is announcing the decision He has already made, the same as in 5:3 where 'perfected" comes before all of the rulings.
2:143 ended the test after which all honest believers would mend their ways and follow the Qur'an (as they thought they should have done previously). Why was not a Qur'anic injunction sufficient? Why set the criterion for belief as the Qur'an, and then test people with something besides the Qur'an? Maybe it was one of the signs erased/forgotten (16:101).
Edip Yuksel says that the former qiblah was Mecca, but he does not talk about subjunctiveness in "kanat".
Anyway thanks again.
Posted:
Mon 25 Jul, 2011 8:49 am
AhmedBahgat Site Admin
Status: Age: 59 Faith: Islam Gender:
Zodiac: Joined: Oct 16, 2006
Posts: 3236 Location: Australia
Post subject: Re: The Qiblah argument: "Kanat"
Minhaj wrote:
Salam all;
Salam brother Minhaj
I just came today from os and would like to discuss this matter with you
Minhaj wrote:
One of the questions in the "combat kit" which you may be familiar with:
"Surah 2:143 shows that Allah (swt) gave an order for the Muslims to change their Qibla from (Bayt Al Maqdis in Jerusalem) to the Kabah in Mecca. However, there is no Quranic verse that shows the first order that Allah gave to make the Qibla towards Jerusalem. Does this not prove that there are revelations to Prophet Muhammad besides the Qur???????????????¢??an?"
But are we saying that Muhammed did not receive revelation besides the Quran?
I am not, as the Quran clearly stated that Allah reveales things to any creature, even the bees. This is how to comat this sunni argument, therefore, the argument becimes back at him by saying
Assuming that Muhammed recieved revelation FROM ALLAH besides Quran, it is impossible that such revelation besides Quran contradicts revelation in Quran because both are suppose to be from Allah.
And this is how this sunni barbie argument is defeated, because the issue will be changed to showing the many contradictions in the man made books of hadith and sirah with Quran, especially that those Mushrikoon say to us that the man made books of hadith are revelation from Allah
Minhaj wrote:
I had responded to this before, but an Arab-speaking Sunni did not address my points about "kanat" and 5:3, nor did he explain why believers in Alalh would find it hard to follow a qiblah already followed by those who received scriptures from the same God.
This is a very speculative issue and I tend to avoid to get into arguments with other about details that cannot be proven. I take the issue in very simple terms
The Muslims were pointing to the same direction as the people of the book, either by a command from Allah that was not mentioned in Quran but came through revelation besides Quran, or by just be accusotmed to do that as a tradition of a habit. I tend to believe that it was the later becuase it will be silly to issue such command bedised Quran then overwrite it through Quran.
Then the command came through Quran to change the Qiblah.
Minhaj wrote:
In short he simply provided the same interpretation as that presented in the question, without actually rebutting. It is not necessary to debunk him beyond showing that the question is not actually an "argument of death", but I would like an opinion on what I have written (especially about "kanat" since most translate it as "it was").
Ok, I will try to give my opinion without really digging deep into it, literlaly the "Kanat" means "it was"
RESPONSE:
???????????????¢??The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.???????????????¢????????????????
2:142
???????????????¢??And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; and We did not make the qiblah that which you formerly observed but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah will not make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.???????????????¢????????????????
2:143
???????????????¢??Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.???????????????¢????????????????
2:144
Minhaj wrote:
It is important to note that the sequence from 2:135 to 2:145 refers to Jews and Christians. From this we see it is logical to assume that the ???????????????¢??fools???????????????¢???????????????? in 2:142 refers either to the Jews and/or Christians
But logically the word "Al-Nas" applies to all, therefore what you said cannot be conclusive, i.e. it also applies to others who are not jews nor christians
Minhaj wrote:
(who see that Allah has changed their qiblah) or to spectators who see that Allah has changed the qiblah of Muhammad and expects People of the Book to follow. The phrase ???????????????¢??will say???????????????¢???????????????? in 2:142 suggests that they will complain after the impending announcement of 2:144.
I dont see the part about the expectation of the Jews and Christians to follow the change of Qiblah, I only see one context that the Muslims were the only ones who were expected to follow the change of Qiblah.
Minhaj wrote:
2:143 is likewise a prelude to 2:144 in that it is preparing the Muslims for the commandment. ???????????????¢??We have not made the qiblah that which you formerly observed but that???????????????¢????????????????¦???????????????¢???????????????? indicates that Allah has designated a new qiblah but has yet to confirm it. This is similar to 5:3 where Allah says that He has ???????????????¢??perfected the system???????????????¢???????????????? though there are still more rulings to come. The perfect verb ???????????????¢??perfected???????????????¢???????????????? was used at the beginning of the Sura, and it applies to the forthcoming commandments or else it should have been mentioned at the end of the last. According to 2:144 the qiblah which Muhammad had once observed was the Sacred Mosque, but it is evident that this was his choice (2:115, 2:144). This explains why the Sacred Mosque is a qiblah which he would like (2:144). It should be noted that ???????????????¢??Indeed We see the turning of your face to heaven???????????????¢????????????????¦???????????????¢???????????????? further indicates the freedom of choice which Muhammad enjoyed (though he had chosen another for strategic purposes).
Mate, I dont see out timeline (past, present and future) applies to the verbs done by Allah, but agree with you that yes a past tense (from our perspective) done by Allah may mean things to be done in the future tense (from our perspective)
Minhaj wrote:
???????????????¢??We did not make the qiblah???????????????¢????????????????¦???????????????¢???????????????? in 2:143 could be read as ???????????????¢??We have made the qiblah???????????????¢????????????????¦???????????????¢???????????????? meaning that the new official qiblah (the Sacred Mosque) has been appointed as a test for believers. That is to say, Allah decided to appoint the qiblah so that He could expose the unbelievers. Obviously those who actually believed in Allah would have no trouble following a qiblah already followed by the People of the Book (who in theory follow the same God), thus the "former qiblah" would be Mecca. Note also that Jerusalem was the present qiblah at the time, so again it cannot be the "testing" qiblah referred to.
?????'¢????????????????¦this was surely hard for the believers???????????????¢????????????????¦???????????????¢???????????????? could be translated as ???????????????¢??this is surely hard for the believers???????????????¢???????????????? because the Arabic word ???????????????¢??kanat???????????????¢???????????????? is a perfect verb employed in the subjunctive mood.
For instance, perfect verbs are often used for past tense, but in 18:107 the same perfect verb is used in future tense. Perfect verbs can be used in the present and future tenses when included in hypothetical situations such as in 4:11 and 18:107 (19:5 is another example where context must decide how it is rendered).
E.g.:
صَعُبَ عَلَيْهِ الأَمْرُ
sa"ub(a) "alay-h(i) ('a)l-'amr(u)
= (he/it) has been hard on him the matter (masc.)
Translation: the matter has been hard on him
This was the indicative mood.
صَعُبَ عَلَيْهِ الأَمْرُ
sa"ub(a) "alay-h(i) ('a)l-'amr(u)
= (he/it) was hard on him the matter (masc.)
Translation: the matter would be hard on him
This is the subjunctive mood.
Since 2:143 is talking of a commandment which has not come (2:144), the situation is as hypothetical as that in 4:11 or 18:107 (i.e. if people do not have enough faith, they will fail the test).
The phrase ???????????????¢??will say???????????????¢???????????????? (an imperfect verb) in 2:142 confirms that the verse is talking of the future.
Thus, the test is ongoing and has not been decided since it has yet to be implemented, but the test itself is difficult such that believers will find it so. However, Allah will not let faith go unrewarded.
2:144 begins with the word ???????????????¢??indeed???????????????¢???????????????? (qad) confirming that this ayah is the ???????????????¢??peak???????????????¢???????????????? of the build-up. The actual commandment to follow the Sacred Mosque as the official and permanent qiblah begins the great test.
It seems that Muhammad formerly sometimes or always observed the Sacred Mosque as his qiblah, but at some stage (perhaps after his disassociation with Mecca) he integrated with the People of the Book and changed it to Jerusalem. Evidence for their qiblah can be found in the Bible (for instance I Kings 22-44, II Chronicles 6:18-21, II Chronicles 7:12, 20:9;18, Daniel 6:10-11 and Jonah 2:4;7;2). This would have been a wise strategic decision, although in 2:145 it is made clear that the People of the Book would have trouble accepting the new law.
Thanks for reading;
Salam.
Mate I totally got lost here, but if you really want my opinion on the iisue of Qiblah change from what to what, please simplify it for me in very brief points
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