In order to understand these two verses, one should keep in mind three different incidents connected with the three groups hostile to Islam, all of which were, in one way or another, guilty of preventing people from worshipping Allah in mosques and of laying them waste. (1) When Allah changed the Qiblah قبلہ that is to say, commanded the Muslims to turn towards the Ka&bah کعبہ in their Salah, and not towards the Baytul-Maqdis بیت المقدس --, the Jews raised all kinds of objections to it, and tried to produce in the minds of the Muslims doubts and misgiving which, had they taken root, would have led to the denial of the Holy Prophet g and to the giving up of prescribed Salah, thus laying waste the mosque of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) . (2) The Romans had once invaded Jerusalem, and the ignorant among them had polluted the Baytul-Maqdis, which naturally prevented people from performing Salah in this mosque. The Christians in a way looked upon the Romans as their ancestors; moreover, the humiliation of the Jews was in itself pleasing to them. Thus, in refusing to condemn this misdeed of the Romans, the Christians too were being indirectly responsible for laying waste the mosque. (3) At the time of the peace of Hudaybiyyah حدیبیہ ، the mushrikin (associators) did not allow the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) to enter Makkah and to perform the Hajj. So, this group too was guilty of the same sin. According to the blessed Companion ` Abdullah ibn ` Abbas (رض) ، Verse 114 refers to the second of these three incidents -- the commentator Ibn Jarir too accepts this view. But the commentator Ibn Kathir (رح) follows Ibn Zayd (رض) in preferring the third as being the occasion on which this verse was revealed. The Holy Qur&an, however, speaks in general terms of the mosques of Allah|" so as to lay down a regular and permanent law, for all the peoples, covering all the possible cases of desecrating mosques and of hindering the |"remembrance|" (ذکر) of Allah in any way and thus laying them waste -- it denounces those who are capable of such a misdeed as being |"unjust|" or |"cruel|", and threatens them with humiliation in this world and dire punishment in the other, for the dignity of a mosque requires that one should enter it in a spirit of lowliness and respect, and with the fear of Allah in one&s heart. The prediction of the Holy Qur&an came true. The groups which had been trying to lay waste the mosques were soon humiliated, and came under the Muslim rule. They are, of course, to meet a dire punishment in the other world for being disbelievers, but the punishment will be all the more severe on account of this additional sin. The earlier verses have told us how each of these groups claimed to be on the right path. The present verse, in referring to their desecra¬tion of mosques, refutes this claim as being a shameless pretension on the part of those whose behaviour itself gives them the lie. As for Verse 115, let us recall that the idolaters compelled the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) to migrate from Makkah to Madinah, and thus separated him from the Ka&bah کعبہ (the incident is, of course, known as the Hijrah ھجرہ ). For some sixteen or seventeen months after that, the Muslims had to, under the commandment of Allah, turn towards the Baytul-Maqdis بیت المقدس (at Jerusalem) while offering Salah. But the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) felt a deep longing for turning towards the Ka&bah, and from time to time he would look upwards, waiting for the Archangel Jibra&il (علیہ السلام) to come with a new commandment in this respect. Finally, such a commandment did come, and Allah changed the orientation (Qiblah). Speaking of this modification, the Holy Qur&an says: قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ We do see how you raise your face again and again towards the sky. So, We are going to give you the orientation which you desire. Therefore, turn your face towards the Holy Mosque at Makkah, and all of you too, wheresoever you may be, turn towards it.|" (2:144) This new commandment naturally made the Muslims very happy, but the Jews, in their habitual malice, made it an occasion for taunting them and accusing them of going against the way of the earlier prophets. Thus, there are two facets to Verse 115. On the one hand, it is an answer to the objection raised by the Jews; on the other hand, it brings comfort to the Holy Prophet and to the blessed Companions. The verse points out that had Allah been limited to any one direction, a fixed and permanent orientation would have been necessary for worshipping Him, but that, being infinite and beyond all possible limitations and qualifications, He is the Lord of the East and the West and of all conceivable directions -- He is everywhere, and surrounds everything. Wheresoever a man turns, he shall find Allah |"facing|" him -- that is to say, ready to accept his prayers and to shower His bounties on him. Consequently, neither does the Baitui-Maqdis بیت المقدس nor the Ka&bah enjoy an inherent or inalienable superiority; either of them can acquire a position of privilege only through divine ordination. All that matters is to obey the commandment of Allah, which alone can make one worthy of receiving His grace. In order to win His pleasure, one has to orient oneself according to what He Himself has determined. If, in spite of being infinite and free from all limitations, Allah has yet fixed a particular orientation, it is because He is Omniscient, and knows what is the best in a certain situation and for a certain people. Although it is not possible for man to comprehend fully the wisdom which is inherently present in each and every divine commandment, yet the fixing of a definite orientation for Salah has a very obvious raison d&etre. Whichever way one turns, one would, no doubt, find Allah |"facing|" him; but if one has to choose a direction every time one starts to pray, it would only mean a dispersion of one&s attention. And when several men are offering their prayers jointly it would really be odd if each one of them adopts a different orientation. So, a fixed orientation for all helps the individual and the groups both in acquiring the necessary concentration of mind and the sense of a joint purpose. This explanation satisfactorily dispels the objection often raised by certain antagonists who accuse the Muslims of being the worshippers of the Ka&bah.|" If, by way of self-justification, they should still assert that they too keep the idols in front of them while meditating or worshipping for the same purpose of attaining a state of concentration, the claim does in no way reinforce their accusation against the Muslims. Moreover, an impartial investigation into the respective attitudes and frames of minds would easily show how genuine the Muslims are in their claim to be worshipping no one but Allah, and how dubious the position of the others is in this respect. Even if we accept the claim that idols or icons are no more than a means to an end, one would, in employing idols as a |"support|", still he required to produce a relevant injunction from a Shari&ah which has not been abrogated as yet. Today, the Muslims alone possess such a Shari&ah. Before we proceed, we must sound a note of caution. Verse 115 says that whichever way one turns, one would find |"the face of Allah|", and that Allah being |"All-Embracing|" surrounds everything. Wisdom lies in not trying to investigate unnecessarily into the meanings of these or similar statements. For, just as it is not at all possible for a creature to comprehend fully the |"Being|" (Dhat ذات ) of Allah, it is equally impossible to comprehend the essential reality of the |"Attributes|" (Sifat صفات). All that man is required to do is to have a general faith in the Realities of the Divine Order - there is no obligation for him to look into the particularities of this sphere which is totally beyond human reach.
