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other's Qiblah. If thou after the knowledge hath reached thee wert to follow their (vain) desires
then wert thou indeed (clearly) in the wrong. 150
150 See n. 147 to ii. 144 above. The Jews and Christians had a glimmering of the Qibla idea, but in their attitude of selfsufficiency
they were not likely to welcome the Qibla idea as perfected in Islam. Nor is Islam, after the fuller
knowledge which it has received, likely to revert to the uncertain, imperfect, and varying ideas of orientation held
previously. (2.145)
2:149 - From whencesoever thou startest forth turn thy face in the direction of the Sacred Mosque;
that is indeed the truth from thy Lord. And Allah is not unmindful of what ye do. 154
154 The simile of a race is continued, and so the Qibla command is repeated from that point of view. In ii. 144 it was
mentioned as the new symbol of the new nation (Muslim): now it is shown as the symbol of Good, at which we should
all aim, from whichever point we started, e.g., as Jews or Christians, or our individual point of view; the Qibla will unite
us as a symbol of the Goal of the Future. In ii. 150 below, it is repeated: First for the individual, on the ground of
uniformity and the removal of all occasions of dispute and argument; and secondly for the Muslim people, on the
same ground, as a matter of discipline. There is another little harmony in the matter of the repetitions. Note that the
race and starting point argument begins at ii. 149 and is rounded off in the latter part of ii. 150. The latter argument
includes the former, and is more widely worded: "wheresoever ye are": which in the Arabic expression would imply
three things; in whatever circumstances ye are, or at whatever time ye are, or in whatever place ye are. I have
spoken before of a sort of musical harmony in verbal repetitions: here there is a sort of pictorial harmony, as of a
larger circle symmetrically including a smaller concentric circle. (2.149)
2:150 - So from whencesoever thou startest forth turn thy face in the direction of the Sacred
Mosque; among wheresoever ye are turn your face thither that there be no ground of dispute
against you among the people except those of them that are bent on wickedness; so fear them
not but fear Me; and that I may complete My favors on you and ye may (consent to) be guided
Sahih Al-Bukhari Hadith
Hadith 1.399 Narrated by
Anas bin Malik
The Prophet saw some sputum in the direction of the Qibla (on the wall of the mosque) and he disliked that
and the sign of disgust was apparent from his face. So he got up and scraped it off with his hand and said,
"Whenever anyone of you stands for the prayer, he is speaking in private to his Lord or his Lord is between
him and his Qibla. So, none of you should spit in the direction of the Qibla but one can spit to the left or
under his foot." The Prophet then took the corner of his sheet and spat in it and folded it and said, "Or you
can do like this. "
Al-Muwatta Subjects
Qibla (Direction of Prayer)
1. The Prohibition against Relieving Oneself Facing the Qibla
14.1, 14.2
2. Permission to Face the Qibla when Urinating or Defecating
14.3
3. The Prohibition against Spitting towards the Qibla
14.4, 14.5
4. About the Qibla
14.6, 14.7, 14.8
5. Concerning the Mosque of the Prophet, may Allah Bless Him and Grant Him Peace
14.9, 14.10, 14.11
6. Concerning Women Going Out to the Mosque
14.12, 14.13, 14.14, 14.15
Sahih Bukhari Hadith Subjects
Prayer
28. Facing the Qibla in prayer
B 1.386, B 1.387
29 The Qibla for people in Medina
B 1.388
31. Facing the Qibla from anywhere
B 1.392, B 1.393, B 1.394
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