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Qur'an 2:148

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Qur'an 2:148
Verse's Information
SuraSura al-Baqara
Verse148
Juz'2
Content Information
Cause of
Revelation		Prohibition of entering into disputes with Jews and hypocrites regarding the Change of the Qibla
Place of
Revelation		Medina
TopicTheological and Jurisprudential
AboutChange of the Qibla; Gathering on the Day of Resurrection


Verse 148 of Sura al-Baqara (Qur'an 2:148) speaks about God determining the Qibla for every nation and religion based on their interests and requirements, and that Muslims should not engage in barren disputes regarding the Change of the Qibla initiated by the Jews and hypocrites. According to the contents of this verse, exegetes believe that the Qibla is a conventional matter subject to the conditions of time and place, not a genetic (takwini) truth or a fixed religious principle that cannot be changed. In interpreting the word "wijha" (Arabic: وِجْهَةٌ) in this verse, in addition to the meaning of Qibla, reference has been made to the meaning of method and way, in which case it would mean divine decree and destiny.

In the verse, Muslims are advised to race in performing good deeds instead of entering into verbal disputes about cursory matters. Exegetes have interpreted "good deeds" (khayrat) as obedience to God or righteous deeds; while in some hadiths, "good deeds" has been interpreted as Islam or Wilaya of the Ahl al-Bayt (a). The end of the verse refers to God's power to bring back all human beings on the Day of Resurrection. Two meanings, apparent and inner, have been mentioned regarding this part of the verse. The apparent meaning is considered to refer to the general gathering on the Day of Resurrection; while many Shi'a hadiths have interpreted this verse in its inner meaning as the gathering of the companions of Imam al-Mahdi (a) during the Era of Reappearance.

Every Nation Has a Qibla

Verse 148 of Sura al-Baqara is considered to express the diversity of nations' methods, calling humans to race in good deeds, and God's power to resurrect humans.[1] It is said that this verse was revealed in response to the Jews who had initiated many discussions among Muslims regarding the change of the Qibla.[2] Exegetes consider the revelation of this verse after the verses related to the change of Qibla to be for the purpose of preventing Muslims from entering into futile discussions about the change of Qibla. Another point that exegetes have inferred from this verse is that the determination of the Qibla for every nation and people is done by God based on their best interest and conditions of time and place; therefore, the Qibla is a variable conventional matter, not a genetic (takwini) matter or one of the Principles of Religion that is unchangeable.[3] Muhammad Jawad Mughniyya considers the constancy of Jews and Christians on their own Qibla and method while they are clearly aware of its invalidity.[4]

Sayyid Muhammad Taqi al-Mudarresi, the author of the exegesis book Min huda l-Qur'an, considers turning to any Qibla, including the Ka'ba or Bayt al-Maqdis, as external manifestations of Worship which alone do not guarantee human salvation; rather, he considers true worship, which is submission to God and righteous deeds, as factors for human salvation and felicity.[5]

Sayyid Muhammad Husayn Fadlallah, a Qur'an exegete, also believes that this verse refers to a social matter according to which every group and nation builds its relationships with others based on its intellectual and faith foundations, and this rule includes Prophets as well; therefore, Muslims should not fall into doubt regarding the positive spiritual and moral methods that have reached them through the Prophet (s) under the influence of the propaganda of Jews and hypocrites about the issue of the Qibla.[6] He also believes that this verse refers to God's blessing upon Muslims, which is the gradual completion of the Sharia based on stability, security, and their final victory.[7]

Qibla or Method and Way

Regarding the word "wijha" (Arabic: وِجْهَة) in the phrase "Everyone has a direction to which he turns" (Arabic: وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا), exegetes, in addition to interpreting it as Qibla, have stated several other possibilities for its meaning. For example, Tabrisi, quoting several exegetes, has interpreted this word as meanings such as the Qibla of the Jews and Christians, the method and way of every prophet, and the existence of different directions for each group of Muslims towards the Ka'ba.[8] Also, a meaning broader than Qibla, i.e., method and way, has been mentioned for this word. According to this meaning, it is said that there is a way and method for every group of humans towards which they are drawn, which according to exegetes, considering this meaning for the word "wijha" would be essentially the meaning of divine decree and destiny.[9]

Wilaya and Love of Ahl al-Bayt (a) as Instances of Good Deeds

In the second part of verse 148 of Sura al-Baqara, God has advised Muslims to race one another in performing good deeds. Exegetes have considered this advice from God to be because Muslims, instead of entering into futile disputes with Jews about the change of Qibla which is a external matter, should address the truth of religion, which is racing one another in performing good deeds and causes the elevation of human existential value.[10] Regarding what is meant by the word "khayrat" (Arabic: خَيْرات; good deeds) in this verse, although exegetes have given various opinions, including interpreting it as obedience to God[11] or performing manners and rulings that help humans reach the destinies legislated for them;[12] however, in a number of hadiths, "khayrat" has been interpreted as Islam, Wilaya, and love for Ahl al-Bayt (a).[13]

Gathering the Companions of Imam al-Zaman (a)

The final parts of verse 148 of Sura al-Baqara have been considered a reference to Resurrection and God's power to resurrect humans on the Day of Resurrection;[14] as stated in al-Tafsir al-kashif, the phrase "wherever you may be, Allah will bring you all together" (Arabic: أَيْنَ مٰا تَكُونُوا يَأْتِ بِكُمُ اَللّٰهُ) in this verse refers to the promise of reward for the obedient and the threat of punishment for the disobedient, and that God emphasizes His power to do anything after this promise and threat, is proof of His power to revive people after Death and bring them for computation and inspection.[15] However, in a large number of Shi'a hadiths, it is stated that this part of the verse refers to the gathering of the Companions of Imam al-Mahdi (a) from all over the world at the time of Reappearance.[16] In Tafsir al-Burhan, several hadiths have been mentioned in this regard.[17] Of course, Nasir Makarim Shirazi believes regarding these hadiths that Quranic verses sometimes have an apparent meaning and sometimes an inner meaning; the apparent meaning of this verse is God's power to resurrect humans on the Day of Resurrection, and its inner meaning is gathering the companions of Mahdi (a) to establish the global government.[18]

Notes

  1. ↑ Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 2, pp. 35-37.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 501; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 2, p. 35.
  3. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 1, p. 327; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 501; Qurashī Bunābī, Tafsīr-i aḥsan al-ḥadīth, vol. 1, p. 275; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 2, p. 35.
  4. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 1, p. 235.
  5. ↑ Mudarrisī, Min hudā al-Qurʾān, vol. 1, p. 278.
  6. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, vol. 1, pp. 496-497.
  7. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, vol. 1, p. 497.
  8. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 1, p. 425.
  9. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 1, p. 327; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 504; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 2, p. 36; Qarāʾatī, Tafsīr-i nūr, vol. 1, p. 227.
  10. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 1, p. 327; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 501.
  11. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 1, p. 426.
  12. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 1, p. 327.
  13. ↑ Kulaynī, Al-Kāfī, vol. 8, p. 313; Baḥrānī, Al-Burhān, vol. 1, p. 349; Sharaf al-Dīn al-Astarābādī, Taʾwīl al-āyāt al-ẓāhira, p. 87.
  14. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, pp. 502-503; Qurashī Bunābī, Tafsīr-i aḥsan al-ḥadīth, vol. 1, p. 275; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 2, pp. 36-37.
  15. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 1, p. 236.
  16. ↑ Kulaynī, Al-Kāfī, vol. 8, p. 313; Nuʿmānī, Al-Ghayba, vol. 1, pp. 279-282; Majlisī, Biḥār al-anwār, vol. 52, p. 291.
  17. ↑ Baḥrānī, Al-Burhān, vol. 1, pp. 347-354.
  18. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, pp. 503-504.

References

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