ism

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One Who Ignores His Prayers
…..Abdullah ibn 'Amr ibn al-'Aas reported that the Prophet, upon whom be peace, one day mentioned the prayer and said,
"Whoever guards and observes his prayer, they will be a light and a proof and a savior for him on the Day of Resurrection.
Whoever does not guard and obvserve them, they will not be a light or a proof or a savior for him. On the Day of
Resurrection, he will be with Qarun, Fir'aun, Haman and Ubayy ibn Khalf." (Related by Ahmad, at-Tabarani and Ibn Hibban.
Its chain is excellent.)…..
QIBLA:
2:143 - Thus have We made of you an Ummah justly balanced that ye might be witnesses over the
nations and the Apostle a witness over yourselves; and We appointed the Qiblah to which
thou wast used only to test those who followed the Apostle from those who would turn on their
heels (from the faith). Indeed it was (a change) momentous except to those guided by Allah.
And never would Allah make your faith of no effect. For Allah is to all people most surely full
of kindness Most Merciful. 142143144145146
143 Justly balanced: The essence of Islam is to avoid all extravagances on either side. It is a sober, practical religion.
But the Arabic word (wasat) also implies a touch of the literal meaning of Intermediacy. Geographically Arabia is in an
intermediate position in the Old World, as was proved in history by the rapid expansion of Islam, north, south, west
and east. (2.143)
144 Witnesses: When two persons dispute, they advance extravagant claims. A just witness comes between them, and
brings the light of reason to bear on them, pruning all their selfish extravagances. So the mission of Islam is to curb,
for instance, the extreme formalism of the Mosaic law and the extreme "other-worldiness" professed by Christianity.
The witness must be unselfish, equipped with first-hand knowledge, and ready to intervene in the cause of justice.
Such is the position claimed by Islam among rival systems. Similarly, within Islam itself, the position of witness to
whom disputants can appeal is held by Muhammad Mustafa. (2.143)
145 The Qibla of Jerusalem might itself have seemed strange to the Arabs, and the change from it to the Ka'ba might have
seemed strange after they had become used to the other. In reality one direction or another, or east or west, in itself
did no matter, as God is in all places, and is independent of Time and Place. What mattered was the sense of
discipline, on which Islam lays so much stress: which of us is willing to follow the directions of the chosen Apostle of
God? Mere quibbles about non-essential matters are tested by this. (2.143)
146 What became of prayer with the Jerusalem Qibla? It was equally efficacious before the new Qibla was ordained. God
regards our faith: every act of true and genuine faith is efficacious with Him, even if formalists pick holes in such acts.
(2.143)
2:144 - We see the turning of thy face (for guidance) to the heavens; now shall We turn thee to a
Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque;
wherever ye are turn your faces in that direction. The people of the book know well that that is
the truth from their Lord nor is Allah unmindful of what they do. 147148149
147 This shows the sincere desire of Mustafa to seek light from above in the matter of the Qibla. Until the organisation of
his own People into a well-knit community, with its distinctive laws and ordinances, he followed a practice based on
the fact that the Jews and Christians looked upon Jerusalem as a sacred city. But there was no universal Qibla
among them. Some Jews turned towards Jerusalem, especially during the Captivity, as we shall see later. At the
time of our Prophet, Jerusalem was in the hands of the Byzantine Empire, which was Christian. But the Christians
oriented their churches to the East (hence the word "orientation") which is a point of the compass, and not the
direction of any sacred place. The fact of the altar being in the East does not mean that every worshipper has his face
to the east; for, according at least to modern practice, the seats in a church are so placed that different worshippers
may face in different directions. The Preacher of Unity naturally wanted, in this as in other matters, a symbol of
complete unity, and his heart was naturally delighted when the Qibla towards the Ka'ba was settled. Its connection
with Abraham gave it great antiquity; its character of being an Arab centre made it appropriate when the Message
came in Arabic, and was preached through the union of the Arabs; at the time it was adopted, the little Muslim
community was shut out of it, being exiles in Medina, but it became a symbol of hope and eventual triumph, of which
Muhammad lived to see the fulfilment; and it also became the centre and gathering ground of all peoples in the
universal pilgrimage, which was instituted with it. (2.144)
148 The sacred Mosque: The Ka'ba in the sacred city of Mecca. It is not correct to suggest that the command making the
Ka'ba the Qibla abrogates ii. 115, where it is stated that East and West belong to God, and He is everywhere. This is
perfectly true at all times, before and after the institution of the Qibla. As if to emphasise this, the same words about
East and West are repeated in this very passage; see ii, 142 above. Where the Itqan mentions mansukh in this
connection, I am sorry I cannot follow that opinion, unless mansukh is defined in a special way, as some of the
commentators do. (2.144)
149 Glimmerings of such a Qibla were already foreshadowed in Jewish and Christian practice but its universality was only
perfected in Islam. (2.144)
2:145 - Even if thou wert to bring to the people of the Book all the signs (together) they would not
follow thy Qiblah; nor art thou going to follow their Qiblah; nor indeed will they follow each
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