Quran Crew: Tafsir Surah Al-Baqarah: Ayah 111-115

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Al-Baqarah - 2:111

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The Hopes of the People of the Book

Allah tells;

وَقَالُواْ لَن يَدْخُلَ الْجَنَّةَ إِلاَّ مَن كَانَ هُوداً أَوْ نَصَارَى تِلْكَ أَمَانِيُّهُمْ

And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires.

Allah made the confusion of the Jews and the Christians clear, since they claim that no one will enter Paradise, unless he is a Jew or a Christian.

Similarly, Allah mentioned their claims in Surah Al-Ma'idah:

نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاوُهُ

We are the children of Allah and His loved ones.

(5:18)

Allah refuted this false claim and informed them that they will be punished because of their sins.

Previously, we mentioned their claim that the Fire would not touch them for more than a few days, after which they would be put in Paradise. Allah rebuked this claim, and He said about this baseless claim,

تِلْكَ أَمَانِيُّهُمْ

(These are their own desires).

Abu Al-Aliyah commented, "These are wishes that they wished Allah would answer, without basis."

Similar was stated by Qatadah and Ar-Rabi bin Anas.

Allah then said,

قُلْ

Say, meaning, "Say O Muhammad:"

هَاتُواْ بُرْهَانَكُمْ

"Produce your Burhan..."

Abu Al-Aliyah, Mujahid, As-Suddi and Ar-Rabi bin Anas stated, meaning, "Your proof."

Qatadah said that the Ayah means, "Bring the evidence that supports your statement.

إِن كُنتُمْ صَادِقِينَ

if you are truthful, (in your claim)."

Al-Baqarah - 2:112

Allah then said,

بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ

Yes! But whoever submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism) and he is a Muhsin.

Meaning, "Whoever performs deeds in sincerity, for Allah alone without partners."

In a similar statement, Allah said,

فَإنْ حَأجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ للَّهِ وَمَنِ اتَّبَعَنِ

So if they dispute with you (Muhammad) say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me."

(3:20)

Abu Al-Aliyah and Ar-Rabi said that,

بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ

(Yes! But whoever submits his face (himself) to Allah) means, "Whoever is sincere with Allah."

Also, Sa'id bin Jubayr said that,

بَلَى مَنْ أَسْلَمَ

(Yes! But whoever submits) means, he is sincere.

وَجْهَهُ

(his face (himself)) meaning, in his religion.

وَهُوَ مُحْسِنٌ

(and he is a Muhsin) following the Messenger.

For there are two conditions for deeds to be accepted; the deed must be performed for Allah's sake alone and conform to the Shariah.

When the deed is sincere, but does not conform to the Shariah, then it will not be accepted.

The Messenger of Allah said,

مَنْ عَمِلَ عَمَلً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد

Whoever performs a deed that does not conform with our matter (religion), then it will be rejected.

This Hadith was recorded by Muslim.

Therefore, the good deeds of the priests and rabbis will not be accepted, even if they are sincerely for Allah alone, because these deeds do not conform with the method of the Messenger, who was sent for all mankind.

Allah said regarding such cases,

وَقَدِمْنَأ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَأءً مَّنثُوراً

And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.

(25:23)

وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْأنُ مَأءً حَتَّى إِذَا جَأءَهُ لَمْ يَجِدْهُ شَيْياً

As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing.

(24:39)

and,

وُجُوهٌ يَوْمَيِذٍ خَـشِعَةٌ

عَامِلَةٌ نَّاصِبَةٌ

تَصْلَى نَاراً حَامِيَةً

تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ

Some faces, that Day will be humiliated.

Laboring, weary.

They will enter in the hot blazing Fire.

They will be given to drink from a boiling spring.

(88:2-5)

When the deed conforms to the Shariah outwardly, but the person did not perform it sincerely for Allah alone, the deed will also be rejected, as in the case of the hypocrites and those who do their deeds to show off.

Similarly, Allah said,

إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلً

Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah (the prayer), they stand with laziness to be seen by people, and they do not remember Allah but little.

(4:142)

and,

وَيْلٌ لِّلْمُصَلِّينَ

الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ

الَّذِينَ هُمْ يُرَاءُونَ

وَيَمْنَعُونَ الْمَاعُونَ

So woe unto those performers of Salah (prayers) (hypocrites).

Those who delay their Salah (from their stated fixed times).

Those who do good deeds only to be seen (of men).

And withhold Al-Ma'un (small kindnesses).

(107:4-7)

This is why Allah said,

فَمَن كَانَ يَرْجُو لِقَأءَ رَبِّهِ فَلْيَعْمَلْ عَمَلً صَـلِحاً وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَا

So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.

(18:110)

He also said in this Ayah,

بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ

Yes, but whoever submits his face (himself) to Allah (follows Allah's religion of Islamic Monotheism) and he is a Muhsin.

Allah's statement,

فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Shall have their reward with their Lord, on them shall be no fear, nor shall they grieve, guaranteed them the rewards and safety from what they fear and should avoid.

وَلَا خَوْفٌ عَلَيْهِمْ

(There shall be no fear on them) in the future,

وَلَا هُمْ يَحْزَنُونَ

(nor shall they grieve) about what they abandoned in the past.

Moreover, Sa'id bin Jubayr said,

وَلَا خَوْفٌ عَلَيْهِمْ

(There shall be no fear on them) in the Hereafter, and

وَلَا هُمْ يَحْزَنُونَ

(nor shall they grieve) about their imminent death."

Al-Baqarah - 2:113

The Jews and Christians dispute among Themselves out of Disbelief and Stubbornness

Allah said,

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَىَ شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ

The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture.

Allah explained the disputes, hatred and stubbornness that the People of the Book have towards each other.

Muhammad bin Ishaq reported that Ibn Abbas said, "When a delegation of Christians from Najran came to the Messenger of Allah, the Jewish rabbis came and began arguing with them before the Messenger of Allah. Rafi bin Huraymilah said, 'You do not follow anything,' and he reiterated his disbelief in Jesus and the Injil. Then a Christian man from Najran's delegation said to the Jews, 'Rather, you do not follow anything,' and he reiterated his rejection of Musa's Prophethood and his disbelief in the Torah. So Allah revealed the Ayah,

Allah made it clear that each party read the affirmation of what they claimed to reject in their Book. Consequently, the Jews disbelieve in Jesus, even though they have the Torah in which Allah took their Covenant by the tongue of Moses to believe in Jesus.

Also, the Gospel contains Jesus' assertion that Moses' Prophethood and the Torah came from Allah. Yet, each party disbelieved in what the other party had.

Allah said,

كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ

Like unto their word, said those who know not, thus exposing the ignorance displayed by the Jews and the Christians concerning their statements that we mentioned.

There is a difference of opinion regarding the meaning of Allah's statement,

الَّذِينَ لَا يَعْلَمُونَ

(who know not),

For instance, Ar-Rabi bin Anas and Qatadah said that,

كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ

(Like unto their word, said those said those who know not) means, "The Christians said similar statements to the Jews."

Ibn Jurayj asked Ata "Who are those 'who know not?'"

Ata said, "Nations that existed before the Jews and the Christians and before the Torah and the Gospel."

Also, As-Suddi said that,

قَالَ الَّذِينَ لَا يَعْلَمُونَ

(said those who know not) is in reference to the Arabs who said that Muhammad was not following anything (i. e. did not follow a true or existing religion).

Abu Jafar bin Jarir chose the view that; this Ayah is general and that there is no evidence that specifically supports any of these explanations. So interpreting the Ayah in a general way is better.

Allah knows best.

Allah said,

فَاللّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ

Allah will judge between them on the Day of Resurrection about that wherein they have been differing.

Meaning, that Allah will gather them all on the Day of Return. On that Day, Allah will justly judge between them, for He is never unjust with anyone, even as little as the weight of an atom.

This Ayah is similar to Allah's statement in Surah Al-Hajj,

إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالصَّـبِيِينَ وَالنَّصَـرَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُواْ إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيـمَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ شَهِيدٌ

Verily, those who believe (in Allah and in His Messenger Muhammad), and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who associate partners with Allah; truly, Allah will judge between them on the Day of Resurrection. Verily, Allah is over all things a Witness.

(22:17)

Allah said,

قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ

Say:"Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us with truth. And He is the Just Judge, the Knower of the true state of affairs."

(34:26)

Al-Baqarah - 2:114

Of the Most Unjust are Those Who prevent People from the Masjids and strive for their Ruin

The Quraysh idolators are those who hindered the people from the Masjids of Allah and wanted to destroy them.

So Allah said;

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا

And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids and strive for their ruin,

Ibn Jarir reported that Ibn Zayd said that; Allah's statement, is about the Quraysh idolators who prevented the Prophet from entering Makkah from Al-Hudaybiyyah, until he slaughtered the Hadi (animal for sacrifice) at Dhi-Tuwa. He then agreed to a peace treaty with the idolators and said to them, (No one before has ever prevented people from entering the House. One would even see the killer of his father and brother, but would not prevent him (from entering the House of Allah). They said, "Whoever killed our fathers at Badr, shall never enter it while there is one of us alive."

Allah's statement,

وَسَعَى فِي خَرَابِهَا

(and strive for their ruin) means, those who prevent whoever maintain the Masjids with Allah's remembrance and who visit Allah's House to perform Hajj and Umrah.

Ibn Abi Hatim recorded that Ibn Abbas said that; the Quraysh prevented the Prophet from praying at the Ka'bah in Al-Masjid Al-Haram, so Allah revealed,

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ

(And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids)."

After Allah chastised the Jews and Christians, He also criticized the idolators who expelled the Messenger of Allah and his Companions from Makkah, preventing them from praying in Al-Masjid Al-Haram, which they kept exclusively for their idols and polytheism.

Allah said,

وَمَا لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُواْ أَوْلِيَأءَهُ إِنْ أَوْلِيَأوُهُ إِلاَّ الْمُتَّقُونَ وَلَـكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians! None can be its guardians except Al-Muttaqun (the pious), but most of them know not.

(8:34)

مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ أُوْلَـيِكَ حَبِطَتْ أَعْمَـلُهُمْ وَفِى النَّارِ هُمْ خَـلِدُونَ

إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ فَعَسَى أُوْلَـيِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ

It is not for the Mushrikin (polytheists), to maintain the Masjids of Allah while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide.

The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. It is they who are on true guidance.

(9:17-18)

and,

هُمُ الَّذِينَ كَفَرُواْ وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّوْمِنُونَ وَنِسَأءٌ مُّوْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَيُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَأءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً

They are the ones who disbelieved and hindered you from Al-Masjid-Al-Haram (at Makkah) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment.

(48:25)

Therefore, Allah said here,

إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ

The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah.

(9:18)

Therefore, if those believers who follow the virtues mentioned in the Ayah were prevented from attending the Masjid, then what cause for destruction is worse than this Maintaining the Masjids not only means beautifying them, but it involves remembering Allah, establishing His Shariah in the Masjids and purifying them from the filth of Shirk.

The Good News that Islam shall prevail

Allah said next,

أُوْلَـيِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَأيِفِينَ

It was not fitting that such should themselves enter them (Allah's Masjids) except in fear.

This Ayah means, "Do not allow them - the disbelievers - to enter the Masjids, except to satisfy the terms of an armistice or a treaty."

When the Messenger of Allah conquered Makkah in 9 H, he commanded that someone announce at Mina, "After the current year, no idolators shall perform Hajj, and no naked persons shall perform Tawaf around the House, except for those who have a treaty. In this case, the treaty will be carried to the end of its term."

This Ayah supports the Ayah,

يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلأَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا

O you who believe! (in Allah's Oneness and in His Messenger Muhammad)! Verily, the Mushrikun (idolators) are Najasun (impure). So let them not come near Al-Masjid-Al-Haram (at Makkah) after this year.

(9:28)

It was also said that; this Ayah (2:114) carries the good news for the Muslims from Allah that He will allow them to take over Al-Masjid Al-Haram and all the Masjids and disgrace the idolators. Soon after, the Ayah indicated, no idolator shall enter the House, except out of fear of being seized or killed, unless he embraces Islam. Allah fulfilled this promise and later decreed that idolators not be allowed to enter Al-Masjid Al-Haram.

The Messenger of Allah stated that no two religions should remain in the Arabian Peninsula, and the Jews and Christians should be expelled from it, all praise is due to Allah.

All of these rulings ensure maintaining the honor of Al-Masjid Al-Haram and purifying the area where Allah sent His Messenger to warn and bring good news to all of mankind, may Allah's peace and blessings be on him.

This Ayah also described the disgrace that the disbelievers earn in this life, and that the punishment comes in a form comparable to the deed. Just as they prevented the believers from entering Al-Masjid Al-Haram, they were prevented from entering it in turn. Just as they expelled the believers from Makkah, they were in turn expelled from Makkah,.

لهُمْ فِي الدُّنْيَا خِزْيٌ

For them there is disgrace in this world,

وَلَهُمْ فِي الاخِرَةِ عَذَابٌ عَظِيمٌ

and they will have a great torment in the Hereafter.

Because they breached the sanctity of the House and brought filth to it by erecting idols all around it, invoking other than Allah and performing Tawaf around it while naked, etc.

Here it is worth mentioning the Hadith about seeking refuge from disgrace in this life and the torment of the Hereafter.

Imam Ahmad recorded that Busr bin Artah said that the Messenger of Allah used to supplicate,

اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الاُْمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الاْخِرَة

O Allah! Make our end better in all affairs, and save us from disgrace in this life and the torment of the Hereafter.

This Hadith is Hasan.

Al-Baqarah - 2:115

Facing the Qiblah (Direction of the Prayer)

Allah said,

وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ

And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne). Surely, Allah is Sufficient (for His creatures' needs), Knowing.

This ruling brought comfort to the Messenger of Allah and his Companions, who were driven out of Makkah and had to depart from the area of Al-Masjid Al-Haram.

In Makkah, the Messenger of Allah used to pray in the direction of Bayt Al-Maqdis, while the Ka'bah was between him and the Qiblah. When the Messenger migrated to Al-Madinah, he faced Bayt Al-Maqdis for sixteen or seventeen months, and then Allah directed him to face Al-Ka'bah in prayer.

This is why Allah said,

وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ

(And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)).

Ali bin Abi Talhah said that Ibn Abbas said, "The first part of the Qur'an that was abrogated was about the Qiblah.

When the Messenger of Allah migrated to Al-Madinah, which was inhabited by the Jews, he was at first commanded to face Bayt Al-Maqdis. The Jews were happy, and the Messenger of Allah faced Bayt Al-Maqdis for some ten months. However, the Messenger of Allah liked to face the Qiblah of Ibrahim (Al-Ka'bah at Makkah), and he used to look to the sky and supplicate. So Allah revealed,

قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء

(Verily, We have seen the turning of your (Muhammad's) face towards the heaven) until,

فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ

(turn your faces (in prayer) in that direction),

(2:144).

The Jews were disturbed by this development and said, 'What made them change the direction of the Qiblah that they used to face' Allah revealed,

قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ

(Say (O Muhammad):"To Allah belong both, east and the west"),

(2:142)

and,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne))."

Ikrimah said that Ibn Abbas said,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means, "Allah's direction is wherever you face, east or west."

Mujahid said that,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means, "Wherever you may be, you have a Qiblah to face, that is, Al-Ka'bah."

However, it was said that; Allah sent down this Ayah before the order to face the Ka'bah.

Ibn Jarir said, "Others said that this Ayah was revealed to the Messenger of Allah permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy."

For instance, Ibn Umar used to face whatever direction his animal was headed and proclaim that the Messenger of Allah did the same, explaining the Ayah,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah)."

That Hadith was also collected by Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim, Ibn Marduwyah, and its origin is in the Two Sahihs from Ibn Umar and Amr bin Rabi'ah without mentioning the Ayah.

In his Sahih, Al-Bukhari recorded that Nafi said that; whenever Ibn Umar was asked about the prayer during times of fear, he used to describe it and would then say, "When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not."

Nafi then said, "I think Ibn Umar mentioned that from the Prophet."

It was also said that; the Ayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake.

The Qiblah for the People of Al-Madinah is what is between the East and the West

In his Tafsir of this Ayah (2:115), Al-Hafiz Ibn Marduwyah recorded that Abu Hurayrah said that the Messenger of Allah said,

مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَةٌ لاِاَهْلِ الْمَدِينَةِ وَأَهْلِ الشَّامِ وَأَهْلِ الْعِرَاق

What is between the east and the west is the Qiblah for the people of Al-Madinah, Ash-Sham and Iraq.

At-Tirmidhi and Ibn Majah recorded this Hadith with the wording,

مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَة

What is between the east and the west is a Qiblah.

Allah's statement,

إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ

Surely, Allah is Sufficient (for His creatures' needs), Knowing.

Ibn Jarir said,"The meaning of Allah's statement is that Allah encompasses all His Creation by providing them with sufficient needs and by His generosity and favor.

His statement,

عَلِيمٌ

(Knowing) means, He is knowledgeable of their deeds and nothing escapes His watch, nor is He unaware of anything. Rather, His knowledge encompasses everything.

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