We certainly see, perhaps we see, and its meaning is: the abundance of sight. [Mahamud, may Allah have mercy on him, said: "Its meaning is the abundance of sight ... etc." Ahmad, may Allah have mercy on him, said: "This is one of the places where the Arabs exaggerate in expressing the meaning by the opposite of its expression. Among them is: (Perhaps those who disbelieved will wish) and the intended meaning is their great desire for Islam on the Day of Resurrection and upon witnessing its reward and recompense. Likewise: (And you certainly know that I am the Messenger of Allah to you) and the intended meaning is to show their obstinacy, as their knowledge of his message is certain and confirmed, yet they still disbelieve in it.] As in the saying: I will leave the horn yellow its fingertips. [I will leave the horn yellow its fingertips ... as if its garments are stained with mulberry water, which is red. And the 'ijar' is the act of watering it against its will. And the forelocks of the horses are the hairs of their heads. And the 'ma'alima' is the one known by signs. And the 'samra' is the channel. And 'a'amalaha' originally refers to what is near the spear from it, so it is borrowed for exaggeration. And it is said: The calamity struck him with a striking, if it overwhelmed him and reached him. And the 'nad' here is softened by replacing the hamza with an alif, meaning I often leave my companion in bravery dead, his garments stained with his blood, I watered him with a spear, striking it from behind, with the intensity of my blow. And it is narrated: 'thadi', with the three dots. And 'thad' - with the hamza and it may be softened - means the dew and rain. As for 'thadi' - the active participle - it is the cloud with much rain, meaning I watered him, while the forelocks of the horses are marked with a spear, striking it from behind, with the intensity of my blow resembling dew or clouds, and this is suitable for brevity. And it is narrated: 'samar', like 'hamar', it is a second news. And 'a'amalaha' is present tense. And 'nad' is either an object or it has been dragged, and there is a type of mockery in it. And it is narrated for Zuhayr to complete the first verse with the saying: ... swaying in the spear like the stinking water. Meaning the foul. It is said: The water is foul, it is foul, with elongation and without it, if it becomes foul.] Your face turning, your face wavering and your gaze shifting towards the sky. And the Messenger of Allah, blessings and peace be upon him, was expecting from his Lord that He would turn him towards the Kaaba, as it is the qibla of his father Ibrahim, and it calls the Arabs to faith as it is their pride, their place of pilgrimage, and their site of circumambulation, and to oppose the Jews. So he was attentive to the descent of Jibril, peace be upon him, and the revelation regarding the turning. 'So We will surely turn you' means: We will give you and we will enable you to face it, from your saying: 'I appointed him thus.' If we make you in charge of it, or 'So We will make you face its direction instead of the direction of Bayt al-Maqdis.' You love it and incline towards it for your correct purposes that you have concealed, and it aligns with the will of Allah and His wisdom, towards the Sacred Mosque. He said: 'And I will journey with the people towards the kings.'

And Ubayy read: 'Facing the Sacred Mosque.' And from Al-Bara' ibn 'Azib, the Messenger of Allah, blessings and peace be upon him, arrived in Medina and prayed towards Bayt al-Maqdis for sixteen months, then he turned towards the Ka'bah. This is agreed upon through the narration of Abu Ishaq from him. In it, 'He liked that his qiblah be towards the House' - the hadith. And in a narration by Ibn Hibban, 'He loved to turn towards the House.' It is said that this occurred in Rajab after the sun had passed its zenith, two months before the Battle of Badr, while the Messenger of Allah, blessings and peace be upon him, was in the Mosque of Banu Salamah. He had prayed two rak'ahs of the Dhuhr prayer when he turned in prayer and faced the water spout, and the men changed places with the women and the women with the men. Thus, the mosque was named the Mosque of the Two Qiblahs. This was narrated by Al-Waqidi in Al-Maghazi and was transmitted from Ibn Sa'd and then Abu al-Fath al-Yamari. And 'the direction of the mosque' is an adverbial accusative, meaning to make the turning of the face towards the mosque, that is, in its direction and orientation. Mahmoud, may Allah have mercy on him, said: 'The direction and orientation... etc.' Ahmad, may Allah have mercy on him, said: 'Our Maliki companions have transmitted a disagreement regarding the obligation, so it was said: the direction. And it was said: the eye, this with distance. As for where the Ka'bah is seen in the Sacred Mosque, if one deviates from the orientation, then his prayer is invalid unanimously. However, there is an issue for each of the two opinions. As for the opinion of the eye, it necessitates that the prayer of the straight row that extends beyond the alignment with the Ka'bah, glorified and exalted is He, is invalid, because we know by necessity - even if we do not see - that some of them pray towards other than its eye, as its orientation does not suffice for this condition. But the permissibility in such a case with distance is agreed upon. And as for the opinion of the direction, it necessitates allowing the prayer of one in the north, for example, towards the three directions, because all of them are directions of the Ka'bah, and the orientation is not considered in this opinion. This confusion arose from the failure to distinguish between considering the direction and the orientation. Abu Hamid distinguished them with a geometric example in his book Al-Ahya, but it is not necessary to elaborate on it. The correct ruling in fatwa is that what is considered with distance is the direction, not the orientation. This is because facing the eye of the qiblah is a great hardship for the distant. And mentioning the Sacred Mosque without the Ka'bah is evidence that the obligation is to consider the direction rather than the eye, so that they may know that it is the truth that turning towards the Ka'bah is the truth, for it was in the glad tidings of their prophets regarding the Messenger of Allah that he prays towards the two qiblahs. 'They act' is read with a ya and a ta, 'what they followed' is the answer to the omitted oath, which serves as the answer to the conditional statement. 'With every verse' with every conclusive proof that the direction towards the Ka'bah is the truth, 'they did not follow your qiblah' because their abandonment of following you is not due to a doubt that can be removed by presenting evidence, but rather it is due to stubbornness and obstinacy with their knowledge of what is in their books describing you as being upon the truth. 'And you are not a follower of their qiblah' is a decisive statement against their ambitions, as they were agitated in this matter and said: 'If he remained upon our qiblah, we would hope that our companion whom we are waiting for would return,' and they hoped for his return to their qiblah. And it was read 'following their qiblah' in the genitive construction. 'And not one of them is a follower of the qiblah of another' means that they, while agreeing in their opposition to you, are differing regarding the qiblah, and their agreement with you is not to be hoped for. This is because the Jews face Bayt al-Maqdis, and the Christians face the rising sun. Allah, glorified and exalted is He, informed about the rigidity of each party in what they are upon and their steadfastness in it. The truthful among them does not deviate from his doctrine due to his adherence to the proof, and the false does not abandon his falsehood due to his strong obstinacy. And His saying, 'And if you follow their desires' after clarifying the reality of his condition known to him in His saying, 'And you are not a follower of their qiblah' is a statement presented hypothetically, meaning: 'And if you were to follow them, for example, after the proof has been made clear and you are aware of the reality of the matter, then indeed you would be among the wrongdoers committing great injustice.' In that is a kindness for the listeners and an increased warning. It is a horror for the one who abandons the evidence after it has been illuminated and follows desires, and it incites and stirs up steadfastness upon the truth. If you say: 'How did He say: 'And you are not a follower of their qiblah' when they have two qiblahs, one for the Jews and one for the Christians?' I say: Both qiblahs are invalid and opposed to the qiblah of truth, so they were, by the ruling of being united in invalidity, one qiblah.