THE SIGNIFICANT OF QIBLAH and what it symbolises.

وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {2:148}

[Q2:148] Wa likullinw wijhatun huwa muwalleehaa fastabiqul khairaat; ayna maa takoonoo yaati bikumullaahu jamee'aa; innal laaha 'alaa kulli shai'in qadeer.
[Q2:148] And every one has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, ALLAH (SWT) will bring you all together; surely ALLAH (SWT) has power over all things.

[Q2:148] Dan bagi tiap-tiap umat ada arah (kiblat) yang masing-masing menujunya; oleh itu berlumba-lumbalah kamu mengerjakan kebaikan; kerana di mana sahaja kamu berada maka ALLAH (SwT) tetap akan membawa kamu semua (berhimpun pada hari kiamat untuk menerima balasan); sesungguhnya ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu.

THE UNITY OF QIBLAH SYMBOLISES [1] the unity of the purpose of the religion, AND [2] binds all the believers (who try to reach the ultimate goal by performing selfless good works as pure actions, [3] remaining on the path of tawhid into one brotherhood or a discipline.

According to Imam Jafar bin Muhammad al Sadiq "Wherever you are, ALLAH (SWT) will bring you all together" gives glad tidings to the true believers that wherever they may be, at the time of the zahur (reappearance) of the living Imam, they will be brought together under his banner.

Ø  Many Muslim commentators say that this refers to the Day of Judgement. IT IS A MEANINGLESS interpretation because in this verse only the believers are addressed and not the whole of mankind, comprising believers and disbelievers, who will be summoned on the day of judgement for final examination and retribution.

As has already been pointed out in the commentary of verse 115 of this surah, specific direction does not mean that manifestation of ALLAH (SWT) is restricted to that direction only. HE IS MANIFEST IN ALL DIRECTIONS.

Ü  THE ORDER TO TURN TO A PARTICULAR DIRECTION, WHILE PRAYING, [*] WAS A TEST OF OBEDIENCE FOR THE FOLLOWERS OF THE FAITH AS MENTIONED IN VERSE 143 OF THIS SURAH, AND ALSO [*] TO CREATE UNITY OF PURPOSE IN THE MINDS OF THE PRAYING BELIEVERS.

EVERY ONE HAS A DIRECTION IN LIFE, THE ULTIMATE OBJECT OF WHICH IS ALLAH (SWT). As mentioned in verse 177 of this surah performing good deeds in the overall interest of the society (to possess the theoretical and functional virtues, the root of which is faith in ALLAH (SWT) - Tawhid minimises the importance of the turning towards the east or the west as a virtue.

r  Huwa (He) is generally translated to mean "everyone" (kul), BUT the Shia grammarians assert that it refers to ALLAH (SWT).

r  Muwalliha is also recited as muwallaha. Muwallaha, past participle, means He is the ultimate object of the direction of everyone's mind. Muwalliha, present participle, means He is directing everyone towards a particular direction, as has been said in verse 5:48 of al Ma-idah.

The purpose of various precepts and methods of worship is to test competitive striving for owning virtues. Notwithstanding the different directions of striving, every man will reach the same destination. The absolute is all pervasive.

ä  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: "Do not abuse nature which some people take as the first cause of the whole phenomenon. Nature itself is ALLAH (SWT)".

But a person who perceives or identifies Him in the manifestations of nature CANNOT BE EQUAL TO THE MAN WHO REACHES THE HIGHEST STAGE OF MONOTHEISTIC BELIEF.

THEREFORE, IT IS NOT PROPER TO SAY THAT ALL RELIGIONS ARE TRUE BECAUSE THEIR AIM IS ONE AND THE SAME. The difference in realisation of the truth distinguishes which one is the best direction. The Qur’an refers to the different directions and makes clear the best direction.

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(2:148) Everyone has a direction towards which he turns in Prayer: so try to excel one another in good works. *149 Allah will find you wheresoever you be, for nothing is out of Allah's reach.

*149. There is a subtle gap between this sentence and the next, a gap which the reader can fill with just a little reflection. The idea conveyed here is that anyone who prays will, after all, have to turn his face in some direction. But what is of real significance is not the turning of one's face in some specific direction but one's orientation to righteousness for the sake of which one performs the ritual Prayer. A man's real concern should be moral excellence rather than controversies regarding such formal regulations as the direction of Prayer. 

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۖ وَإِنَّهُ لَلْحَقُّ مِنْ رَبِّكَ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ {2:149}

[Q2:149] Wa min haisu kharajta fawalli wajhaka shatral Masjidil Haraami wa innahoo lalhaqqu mir Rabbik; wa mallaahu bighaafilin 'ammaa ta'maloon.
[Q2:149] And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and ALLAH (SWT) is not at all heedless of what you do.

[Q2:149] Dan dari mana sahaja engkau keluar (untuk mengerjakan sembahyang), maka hadapkanlah mukamu ke arah masjid Al-Haraam (Kaabah); dan sesungguhnya perintah berkiblat ke Kaabah itu adalah benar dari Tuhanmu. Dan (ingatlah), ALLAH (SwT) tidak sekali-kali lalai akan segala apa yang kamu lakukan.

THE IMPORTANCE AND THE SANCTITY OF THE HOLY KABAH has been established by binding all Muslims to turn their faces towards it, wherever and in whatever circumstances they may be. BUT….

°          Yazid destroyed the holy Kabah.

°          Walid held a feast of debauchery on the roof of the house of ALLAH (SWT).

°          Abdul Malik and Mansur constructed their own Kabah’s in Damascus and Baghdad respectively for pilgrimage.

YET THESE RULERS ARE RESPECTED BY [NON-SHIA] MUSLIMS AS KHALIFATUL MUSLIMIN AND SPIRITUAL LEADERS (TAMADDUN ISLAM-TABARI).

v  Alaykum hujjatun - so that people (the Jews and the Quraysh) will have no accusation against you.

î   The Jews used to boast that Muhammad bowed towards their temple in Jerusalem.

î   The Quraysh observed that instead of turning to the religious centre of the Jews, Muhammad should have preferred the house built by Ibrahim and Ismail.

v  Wa-li-utimma nia-mati alaykum refers to the perfection of religion and completion of ALLAH (SWT)'s favour (Ma-idah 5:3).

î   In 11 Hijra, on the 18th Dhil Hajj, at Ghadir Khum, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) chose Ali as his successor. After this event verse 5:3 of al Ma-idah was revealed. IN OTHER WORDS the religion of ALLAH (SWT), Islam, was perfected when imamat was established to succeed risalat, which is the completion of ALLAH (SWT)'s favour.

î   It also refers to the fulfilment of the promise ALLAH (SWT) made with Ibrahim in connection with the descendants of Ismail (see commentary of verse 124 of this surah and Genesis 17:20).

v  La-allakum tahtadun also refers to the divinely established institution of imamat for the guidance of the faithful for all times, in fulfilment of the promise made by ALLAH (SWT) in connection with the descendants of Ismail.

BY MAKING KABAH THE QIBLAH ALLAH (SWT) HAD FULFILLED HIS COVENANT MADE WITH IBRAHIM AND ISMAIL. NONE BUT THE UNJUST REFUSE TO BELIEVE IN THE RISALAT OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND IMAMAT OF HIS HOLY AHLUL BAYT.

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(2:149) At whatever place you may be, turn your face towards Masjid Haram (at Prayer time) for this is, in fact, a Commandment of your Lord, and Allah is not unaware of what you do.

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ {2:150}

[Q2:150] Wa min haisu kharajta fawalli wajhaka shatral Masjidil Haraam; wa haisu maa kuntum fawalloo wujoohakum shatrahoo li'allaa yakoona linnaasi 'alaikum hujjatun illal lazeena zalamoo minhum falaa takhshawhum wakhshawnee wa liutimma ni'matee 'alaikum wa la'allakum tahtadoon.

[Q2:150] And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.

[Q2:150] Dan dari mana sahaja engkau keluar (untuk mengerjakan sembahyang), maka hadapkanlah mukamu ke arah masjid Al-Haraam (Kaabah); dan di mana sahaja kamu berada maka hadapkanlah muka kamu ke arahnya, supaya tidak ada lagi (sebarang) alasan bagi orang-orang (yang menyalahi kamu), kecuali orang-orang yang zalim di antara mereka (ada sahaja yang mereka jadikan alasan). Maka janganlah kamu takut kepada (cacat cela) mereka, dan takutlah kamu kepada Ku (semata-mata); dan supaya Aku sempurnakan nikmatKu kepada kamu, dan juga supaya kamu beroleh petunjuk hidayah (mengenai perkara yang benar).

(see commentary for verse 149)

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(2:150) At whatever place you may be, you must turn your face towards the Masjid Haram, and wherever you may be, you must turn your face towards the same at prayer so that people might not find an argument against you. *150 As for the unjust people, they will never stop talking; so do not fear them but fear Me -- (Do this) so that I may complete My favour *151 upon you and you may find the way to real success, *152

*150. The followers of the Prophet (peace be upon him) were asked to follow the order to turn towards the Ka'bah, and to do so strictly, since any lapse in this matter on their part would give their opponents a weapon to use against them in their polemics. They would be able to hold Muslims up to ridicule on the grounds that they had voilated what they themselves claimed to be from their Lord.
*151. The 'favour' here refers to the position of world leadership and guidance from which God removed the children of Israel and which was the conferred upon this ummah. The highest reward that can be granted to a people in recognition of its righteousness is its designation, by God's command, to the leadership of the world in order to guide the entire human race to godliness and righteousness.
What is said here, therefore, is that the command to change the qiblah was a sign of installation of the Muslims to leadership. Hence, the Muslims should follow the directives of God if for no other reason than that ingratitude and disobedience might deprive them of the honour that had been bestowed upon them. 
*152. '...Perhaps you will be guided to the right way' is indicative here of the regal appropriate for God's address to His creatures. The indication from a soverign, while addressing his slave, that the latter could expect some favour from him is quite enough to make that slave rejoice and celebrate. 

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ{2:151}

[Q2:151] kamaaa arsalnaa feekum Rasoolam minkum yatloo 'alaikum aayaatina wa yuzakkeekum wa yu'alli mukumul kitaaba wal hikmata wa yu'allimukum maa lam takoonoo ta'lamoon.

[Q2:151] Even as We have sent among you a Messenger from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.

[Q2:151] (Nikmat berkiblatkan Kaabah yang Kami berikan kepada kamu itu), samalah seperti (nikmat) Kami mengutuskan kepada kamu seorang Rasul dari kalangan kamu (iaitu Muhammad), yang membacakan ayat-ayat Kami kepada kamu, dan membersihkan kamu (dari amalan syirik dan maksiat), dan yang mengajarkan kamu kandungan Kitab (Al-Quran) serta Hikmat kebijaksanaan, dan mengajarkan kamu apa yang belum kamu ketahui.

TO FULFIL THE PRAYER OF IBRAHIM (BAQARAH 2:129), ALLAH (SWT) SENT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS A MESSENGER,

1.        to make known His commands and signs,

2.        to educate and refine the people,

3.        to teach them the book and the wisdom and that which they did not know, AND

4.        establish the sacred house built by Ibrahim and Ismail (Baqarah 2:125) as a sanctuary (duly purified by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali ibne Abi Talib), AND

5.        show the true qiblah towards which all the devotees must turn their faces.

THE JOURNEY IN THIS LIFE IS FROM DARKNESS INTO LIGHT, FROM IGNORANCE TO KNOWLEDGE. AN OPEN HEART WILL RECEIVE THAT KNOWLEDGE IF IT IS DIRECTED TO THE MESSAGE AND THE MESSENGER.

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(2:151) just as (you have found from this: that) We sent the Messenger to you from among you, who recites to you Our Revelations; who purifies your lives; who instructs you in the Book and in Wisdom and teaches you those things that you did not know.

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ {2:152}

[Q2:152] Fazkurooneee azkurkum washkuroo lee wa laa takfuroon.

[Q2:152] Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.

[Q2:152] Oleh itu ingatlah kamu kepadaKu (dengan mematuhi hukum dan undang-undangKu), supaya Aku membalas kamu dengan kebaikan; dan bersyukurlah kamu kepadaKu dan janganlah kamu kufur (akan nikmatKu).

IF YOU REMEMBER ALLAH (SWT), AVOIDING OTHER THAN HE, YOU ARE IN THE MIDST OF REALITY. ALLAH (SWT), reality, will reflect the remembrance - IF THE SINCERE SEEKER REMEMBERS ALLAH (SWT), ALLAH (SWT) REMEMBERS HIM.

¥  FORGETFULNESS CAN NEVER BE ATTRIBUTED TO THE ALL-PERFECT. His remembrance refers to His special favours and bounties bestowed on those who remember Him.

To be grateful [shukr] is the key to the fulfilment and application of remembrance which neutralises desires and generates joy of inner contentment - deep and peaceful.

The opposite of this condition is Kufr- the falling over hurdles on the road of disobedience.

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(2:152) So remember ' Me and I will remember you, and give thanks to Me and be not ungrateful.