The term Qiblah comes from the root Q.B.L., which generally means “Before”, as in “to stand before”, facing someone or something.
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Changing the Direction of Prayer
2:142 “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.”
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Muhammad’s early teachings in Mecca were influenced by the monotheism (Hanifiyah) and Judaism of south Arabia. They worshipped the god of the Jews (or a variation on that god, such as the Rahman), whose holy place was in Jerusalem, so in their prayers they faced north, towards the Holy City, or what remained of it after its destruction by the Romans.
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So, when Muhammad came to Yathrib (Medina) claiming to be a messenger of that god, he naturally adopted the practice of facing Jerusalem in prayer.
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After his falling out with the Jews, he changed the direction of prayer to Mecca, where Allah’s sanctuary was.
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2:142 comes to establish this change as a decree from Allah, and to brand those who do not accept it as fools, who do not understand that Allah does whatever he pleases, and they must accept it unquestioning, lest they be considered fools.
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Also, and more importantly, 2:142 tells us that these people are fools and do not understand because Allah chose to make them fools.
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Justifying the Change
The next eight longwinded and repetitious verses attempt to further justify the change.
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2:143 “And thus We have made you a medium nation that you may be witnesses to the people, and the Messenger may be a witness to you. And We did not make that which you would have to be the Qiblah, 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. And Allah was not going to make your faith to be without reward. Indeed, Allah is Affectionate, Merciful to the people.”
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It was a test by Allah for the Jews, to see who of them will accept he change and follow Muhammad’s lead with complete submission and without questioning, just as Muhammad liked it. I am guessing that Allah will not be very “Affectionate, Merciful” also towards those who turn back upon their heels, those whom he chose not to guide.
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2:144-145 “Indeed We see the turning of your face to heaven, so We shall surely turn you to a Qiblah which you shall desire, and 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; Allah is not at all heedless of what they do.
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And even if you bring to those who have been given the Book every sign they would not follow your Qiblah, nor can you be a follower of their Qiblah, neither are they the followers of each other’s Qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust.”
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The Quran claims that Jews knew all along that the true direction of prayer was Mecca, but their evil rabbis changed it, and made them face Jerusalem, until Allah sent Muhammad to show them the true Qiblah.
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I could not find in the Quran any sign brought to “those who have been given the Book” that the true Qiblah is Mecca. The claim of “I gave you signs” is made repeatedly in the Quran, but the signs are seldom specified within the context in which they are mentioned.
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The display of divine signs that should lead people to believe is probably taken from the biblical story of the passage of the Red Sea (the Book of Exodus, 14:31):
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“And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.”
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Now, why couldn’t the Jews believe in Muhammad as their ancestors believed in Moses? This has caused much frustration and anguish to the Messenger, who evidently could not produce signs and miracles on a biblical scale. Why he could not, only Allah knows.
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2:146 is a tricky one: “Those to whom We have given the Book recognise him as they recognise their sons, and a party of them most surely conceal the truth while they know.”
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Some translators see this verse as a continuation of the previous one, and translate “recognise it”, the true Qiblah. Others translate “recognise him”, Muhammad, repeating the allegation that the Jews know from the Book that Allah gave them, that Muhammad is a true prophet, but they conceal this truth.
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The reason for the differing interpretations is in the nature of Semitic languages: the pronouns for “him” and “it”, in both cases masculine, are identical. The Arabic word is “ya’rifoonahu”, meaning they know him/it, they recognise him/it, the “hu” indicating him/it.
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2:147 “The truth comes from your Lord, so be not among the doubters.” You said that already.
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2:148 “And every one has his direction to which he should turn, therefore hasten to good. Wherever you are, Allah will bring you all together. Indeed, Allah has power over all things.”
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This is a reference to Allah bringing all beings together in the Day of Judgement. But if every man has his own direction to which he should turn, what about the “All must face Mecca” decree?
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2:149 sort of answers the question but does not explain the discrepancy: “And from whatsoever place you come forth, turn your face towards the Holy Mosque. Indeed it is the truth from your Lord, and Allah is not at all heedless of what you do.”
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This repetitious section ends with 2:150: “And from wherever you come out, turn your face towards the Holy Mosque, and wherever you are, turn your faces towards it, so that people shall have no argument with you, except those who are evil-doers. But do not fear them, fear Me, that I may complete My favour on you and that you may be guided in the right path.”
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In this passage, Muhammad goes out of his way to convince his followers that this significant change was not brought about by changed circumstances, but as a test from Allah. Once again, Allah comes to the rescue of his favourite prophet.
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The change of the Qiblah is often quoted as example for abrogation in the Quran.
