QIBLAH : OLD & NEW
The word Qiblah is understood by Muslims to mean the direction one should face when observing the prayer. And in a more general understanding, it is meant as the focal point, not only for prayer but also for Hajj (pilgrimage). We read in verse 143 of Sura 2 that God has changed the Qiblah to one that is more pleasing to the prophet and also to test the followers of the messenger:
"We did not make the Qiblah which you formerly observed except for us to know who follows the messenger and who turn back on their heels" 2:143
The words "the Qiblah which you formerly observed" assert that there was an old Qiblah and that God had changed it to test the believers. The Quran does not specify which direction the old Qiblah was, however Muslim scholars have agreed that it was Jerusalem. In any case, and for the followers of the Quran, including us today, the knowledge of the old direction does not have any legislative value, it is only of historical value.
We are also told in the Quran that this Qiblah was changed to the Sacred Masjid in Mecca (this Qiblah has remained unchanged until the present day):
"Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid. This is the truth from your Lord. God is never unaware of anything you all do" 2:149
Moreover, another very important fact emerges from other verses. The Quran indicates that before the Quran was revealed, and probably in the early years of the Revelation as well, there were in fact multiple Qiblah's. Each people had their own Qiblah, and it seems that in the early years when the prophet received the command to observe the Salat, he was uncertain as to which Qiblah to follow. This will all become apparent when we study the following verses:
1- "Even if you show the followers of the scripture every kind of miracle they will not follow your Qiblah, nor shall you follow their Qiblah. They do not even follow one another's Qiblah" 2:145
This verse confirms that at the time of the prophet there was more than one Qiblah. Different people of the scripture had their own Qiblah. This is evident from the words:
"they do not follow one another's Qiblah"
2- "To each (people) there is a direction they face......" 2:14
This verse once again confirms that there was more than one Qiblah.
3- "We inspired Moses and his brother, 'Maintain your homes in Egypt for the time being, turn your homes into Qiblah's, and maintain the Contact Prayers (Salat). Give good news to the believers" 10:87
In this verse we notice that the word used is "Qiblah". This verse is very interesting in the fact that it provides us with alternate understanding with regards to the nature of the pre-Quranic Qiblah's, and specifically at the time of Moses. This verse tells us that both Moses and Aaron were commanded by God to turn their homes (note that homes is used in plural) into Qiblah's. So already here we have more than one Qiblah. In this sense, we may understand the word Qiblah to mean the gathering place for prayer?
It is also interesting to note that although the Quran confirms that Abraham and Ismail were the builders of the Sacred Masjid, yet there is no indication that at the time it was set as a Qiblah, or for that matter that there was a Qiblah at all. The first Quranic mention of any Qiblah was in connection with the time of Moses, as per the previous verse.
4- "We have seen you (O Muhammad) turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid" 2:144
This verse gives the impression of someone who is not able to make up their mind as to which direction (Qiblah) to face. The indecision indicates the plurality of the choice (of Qiblah's), if there was only one Qiblah there would be no indecision. The verse also indicates that the indecision was more of a reluctance to follow other people's Qiblah rather than being a problem of establishing one's positional direction. This is confirmed by the words : "We now assign a Qiblah that is pleasing to you". The words "pleasing to you" indicate that prior to that there was something that was displeasing the prophet. In view of the fact that the prophet by then was following the true religion with the guidance of God as opposed to the corrupted idolatry of his enemies, it seems understandable that he would want to disassociate himself from their practices, one of which would be their Qiblah.
So to summarize, here is the sequence of events:
1- In pre-Quranic times and during the early years of the revelation, there were multiple Qiblah's. Each people had their own Qiblah.
2- Sometime during the revelation to Muhammad God changes the Qiblah to the Sacred Masjid were it remained fixed up to our present day.
Biblical reference to Qiblah
The Quranic reference to pre-Quranic Qiblah's can be confirmed in Old Testament verses that speak of prayers observed towards specific physical locations:
1- In Daniel 6:10 we read about Daniel (messengers to Israel), who observed three daily prayers. We read how his prayers were done while facing the direction of Jerusalem:
"When Daniel knew that the document had been signed, he went to his house where he had windows in his upper chamber open toward Jerusalem; and he got down upon his knees three times a day and prayed and gave thanks before his God, as he had done previously"
Biblical evidence indicaters that this ritual (Qiblah to Jerusalem) started at the time of Solomon and his father David.
2- In 1 Kings we read how Solomon and his people prayed in the direction of the Temple that he built for God in Jerusalem (1 Kings 8:22-44). In these verses Solomon states repeatedly that servants of God, the people of Israel and foreigners, should pray toward the city He has chosen (Jerusalem) and in the direction of the temple he has built there for God's Name; thus the concept of Qiblah.
[1Kgs 8:22] Then Solomon stood before the altar of the Lord in the presence of all the assembly of Israel, and spread forth his hands toward heaven;
Then in later verses we read Solomon saying:
[1Kgs 8:28] Yet have regard to the prayer of thy servant and to his supplication, O Lord my God, hearkening to the cry and to the prayer which thy servant prays before thee this day;
[1Kgs 8:29] that thy eyes may be open night and day toward this house, the place of which thou hast said, `My name shall be there,' that thou mayest hearken to the prayer which thy servant offers toward this place.
[1Kgs 8:30] And hearken thou to the supplication of thy servant and of thy people Israel, when they pray toward this place; yea, hear thou in heaven thy dwelling place; and when thou hearest, forgive.
And once again:
[1Kgs 8:35] "When heaven is shut up and there is no rain because they have sinned against thee, if they pray toward this place, and acknowledge thy name, and turn from their sin, when thou dost afflict them,
And,
[1Kgs 8:38] whatever prayer, whatever supplication is made by any man or by all thy people Israel, each knowing the affliction of his own heart and stretching out his hands toward this house;
And,
[1Kgs 8:42] (for they shall hear of thy great name, and thy mighty hand, and of thy outstretched arm), when he comes and prays toward this house,
[1Kgs 8:43] hear thou in heaven thy dwelling place, and do according to all for which the foreigner calls to thee; in order that all the peoples of the earth may know thy name and fear thee, as do thy people Israel, and that they may know that this house which I have built is called by thy name.
[1Kgs 8:44] "If thy people go out to battle against their enemy, by whatever way thou shalt send them, and they pray to the Lord toward the city which thou hast chosen and the house which I have built for thy name,