What was the difficulty/test mentioned in the "change of qiblah"
verses?
It has recently come to my attention that many people misread these
verses and erroneously conclude that the difficulty discussed in
2:143 was the change in "qiblah" (which is what Traditional
explanations tend to focus on). In some ways it is understandable
that a misreading occurs as we are likely clouded in thinking by the
traditional discussions surrounding these verses. I will outline the
multiple problems with this traditional understanding:
1) Please pay careful attention to the tense of the words
highlighted (green is
present/future/imperfect tense, red
is past/perfect tense):
2:142 The foolish from the people will say* "What has turned them from
the qiblah/focal-point which
they were on it**?"
Say: "To God is the east and the west, He guides
whomever He wishes to a straight/establishing path."
2:143 And as such We have
made you a balanced community so that you will be witnesses
over the people, and the messenger will be a witness over you.
And not We made the qiblah/focal-point which thou were on it** except that We make
evident he who follows the messenger from he who will turn
back on his heels. And indeed it was certainly a great/difficult
(thing/test) except
for those whom God guided;
And not was God to let go
waste your belief. Indeed, God is over the people Fully-Kind
and Merciful.
2:144 Indeed, We see thy face/consideration
moving in the sky/heaven; so surely
We will turn thee (onto/to) a qiblah/focal-point that
will please thee: so turn...
*i.e. they will say in the
future, obviously AFTER the change in qiblah/focus
occurs. This is also made clear by use of the prefixed future
particle "sa" in the Arabic.
**compare these occurrences.
Hopefully it should now be clear that the
great/big (thing/test) was being on the 1st qiblah (i.e.
the one prior to the change). However, we can also verify this using
what else The Quran says.
2) It is clear from 2:144 that the change in qiblah (or
the 2nd qiblah) will please the messenger. Therefore if you
think that the change in qiblah was the difficult thing (as
is traditionally discussed) then this will conflict with the
messenger being pleased about it. Is he pleased for him (and his
community) to undergo a great difficulty? Yes/No.
3) If, for some reason, you answer "yes" to the above it is
refuted by 2:144 when it says "Indeed, We see thy face/consideration
moving in the sky/heaven; so surely
We will turn thee (onto/to) a qiblah/focal-point that
will please thee...".
This is taken by everyone (that I have read) to mean the messenger
was seeking guidance, he was somewhat unsettled/uncomfortable, and
we may even say not as pleased (relatively speaking) on the 1st
qiblah (prior to the change). To make it even clearer:
We see thy face/consideration
moving in the sky/heaven (i.e. currently on the 1st qiblah,
less pleasing)
so
surely We will
turn thee (onto/to) a qiblah/focal-point that
will please thee (i.e. on/to the 2nd qiblah, more
pleasing)
This matches with 2:143 in which it is said the 1st/prior qiblah
was difficult. It ties together perfectly.
4) Furthermore, this is confirmed in 2:150 when it gives us
the reasons for the change (or what the change in qiblah will
result in) e.g. "so that
not will be for the people against you debate/argument".
Obviously being in a situation of less argument/hostility would be
more pleasing i.e. a positive, further solidifying that the 1st
qiblah which they were on (probably involving more
argument/hostility) was the difficult one.
All information confirms and reinforces each other, that being on
the 1st qiblah was the difficulty spoken of in 2:143.
Note: I am simply using the terminology "1st qiblah" and
"2nd qiblah" to make this article easier to follow. In the
article
on "al masjid al haram" it is highlighted that The Quran tells
us there could be many qiblah, each person could have their
own qiblah etc. This makes sense with the term qiblah being
related to wijhatun (course, goal, motive, direction) in
2:148. To read further discussion please see the
article.
After reading these articles you may wish to try slotting in
whatever understanding you have of "qiblah" and "al masjid
al haram" and what the 1st qiblah was etc to see if
you can make sense of the verses. There is a high chance you will
fail and/or be unable to explain the various issues brought up in
these verses. If you come up with something that fits (different to
my own understanding) please share
it here.
It is ironic to think that some may read the above, ignore the
problems and stick with their current view. Akin to turning back on
their heels unable to face the truth. Maybe it's time to change
direction?
IMPORTANT DISCLAIMER:
This work reflects my personal
understanding, as of 17th July 2020. Seeking knowledge is a
continual process and I will try to improve my understanding
of the signs within 'the reading' (al quran) and out with it, unless The God
wills otherwise. All information is correct to
the best of my knowledge only and thus should not be taken
as a fact. One should always seek knowledge and verify for
themselves when possible: 17:36, 20:114, 35:28, 49:6, 58:11.
More articles: http://mypercept.co.uk/articles/