Nasai

746. Commentary: See Sunan an-Nasa'i, Hadith: 494.

Hadith Commentary:
Imam Bukhari rahimahullah has established several chapter headings for this hadith and has mentioned numerous verses in this regard.
The same method has been adopted in Surah al-Munafiqun.
Through the mention of multiple verses and the repetition of incidents, Imam Bukhari rahimahullah intends to convey that none of these verses are outside the context of the narrative; that is, all these verses pertain to the changing of the qiblah (tahweel al-qiblah).

Hadith Commentary:
➊
The relevance of this hadith to the chapter heading is as follows: The Muslims, upon receiving the report from just one person, followed the command of the Messenger of Allah (sallallahu alayhi wa sallam) and did not even wait to finish their prayer. However, the attitude of the People of the Book was so rooted in stubbornness that, even after being provided with every kind of evidence, they still did not follow him.

➋
It should be noted that Bayt al-Maqdis is directly north of Madinah Tayyibah, and the Ka‘bah is located exactly to the south. While performing the congregational prayer, in order to change the direction of the qiblah, the imam would inevitably have had to walk behind the followers, and the followers themselves would not only have had to turn their faces but would also have had to move somewhat to realign their rows.
Accordingly, in some narrations, such details are mentioned.
And Allah knows best.

Hadith Commentary:
➊
In one narration, it is clarified that their faces were towards the direction of Syria, so they turned towards the Ka'bah during the prayer itself.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 403)
An incident of turning towards the House of Allah (Baytullah) during prayer also occurred in the Mosque of the Two Qiblahs (Masjid Qiblatayn).
The reason for naming this mosque "Qiblatayn" is precisely this, as is mentioned in Hadith 4486.
The second incident occurred in Quba, as is clarified in the aforementioned hadith.

➋
In this noble verse, one of the purposes of the change of qiblah is stated to be that for the believers, turning from one direction to another was not a difficult matter, because they were awaiting the indication of the Messenger of Allah (sallallahu alayhi wa sallam); rather, the intention was to distinguish the people of certainty from the people of doubt, so that both types of people would become evident in society. And thus it happened.
And Allah is the One whose help is sought.

Hadith Commentary:
The relevance to the chapter is that the people of Quba Mosque acted upon the report of a single person.

Hadith Commentary:
The area of Quba is outside of Madinah Tayyibah. The people there received the information about the change of qiblah (the changing of the direction of prayer) on the morning of the day after it occurred, and even this information was conveyed by only one person. The people of Quba, upon confirming this, turned their direction towards the Ka'bah (Baytullah). The clear implication of this is that, for them, a solitary report (khabar wahid) was authoritative; therefore, if a single trustworthy person narrates a hadith of the Messenger of Allah (sallallahu alayhi wa sallam), whether it pertains to matters of faith or to actions, it should be accepted. Our predecessors adhered to this very path. The denial of the authority of a solitary report (khabar wahid) is a much later development.

Hadith Commentary:
A Commentary on the Change of Qiblah:
It was the noble habit of the Prophet sallallahu alayhi wa sallam that in matters where there was no divine command, he would conform to the People of the Book.
Prayer (salah) had been made obligatory from the very beginning of prophethood.
However, no command had been revealed regarding the direction of the qiblah.
Therefore, during the thirteen-year stay in Makkah, the Prophet sallallahu alayhi wa sallam kept Bayt al-Maqdis as the qiblah.
This practice continued even after reaching Madinah, but in the second year after the Hijrah, or after seventeen months, Allah revealed a command regarding this matter. This command was in accordance with the heartfelt desire of the Prophet sallallahu alayhi wa sallam, because he wished that the qiblah for the Muslims should be the mosque whose founder was Ibrahim alayhis salam.
Because it is a cubical structure, it is called the Ka'bah, and because it was built solely for the worship of Allah, it is called Bayt Allah, and due to its grandeur and sanctity, it is called al-Masjid al-Haram.
This command, which Allah revealed in the Noble Qur'an,
(1)
also states that Allah has an equal relation to all directions.
﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ (al-Baqarah: 115)
and
﴿وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُوا الْخَيْرَاتِ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ (al-Baqarah: 148)
(2)
And it is also stated that for worship, it has been customary in previous communities to designate a particular direction.
﴿وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا﴾ (al-Baqarah: 148)
(2)
And it is also stated that turning one's face to a particular direction has no essential connection with the reality of worship:
﴿لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ﴾ (al-Baqarah: 177)
(4)
And it is also stated that one of the main purposes of designating the qiblah is to establish a distinguishing practice for the followers of the Messenger:
﴿لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَى عَقِبَيْهِ﴾ (al-Baqarah: 143)
This is why, as long as the Prophet sallallahu alayhi wa sallam remained in Makkah, Bayt al-Maqdis was the qiblah for the Muslims, because the polytheists of Makkah did not acknowledge the sanctity of Bayt al-Maqdis, and as for the Ka'bah, they themselves had made it their great sanctuary.
Therefore, in Makkah, the clear sign of abandoning polytheism and accepting Islam was that the one who became Muslim would pray facing Bayt al-Maqdis.
When the Prophet sallallahu alayhi wa sallam reached Madinah, the majority of the inhabitants were Jews or Christians. They did not acknowledge the grandeur of al-Masjid al-Haram in Makkah, but they did recognize Bayt al-Maqdis as Bayt El or the Temple.
Therefore, in Madinah, the sign of accepting Islam and abandoning ancestral religion became that one would pray facing al-Masjid al-Haram in Makkah.
According to the divine command, this mosque was made the qiblah for Muslims forever.
The reason for designating this mosque as the qiblah has been stated by Allah Himself:
﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ﴾ (Aal Imran: 96)
This mosque is the very first structure in the world built purely for the worship of Allah.
Since it possesses chronological precedence and historical greatness,
it is appropriate that it be made the qiblah.
﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾ (al-Baqarah: 27)
Secondly, the founder of this mosque is Ibrahim alayhis salam, and Ibrahim alayhis salam is the forefather of the Jews, Christians, and Muslims.
Therefore, making the mosque of this illustrious ancestor the qiblah is, in a way, a reminder to these three great nations of their common lineage and physical unity, and an invitation to spiritual unity and a message to become united:
﴿ادْخُلُوا فِي السِّلْمِ كَافَّةً﴾ (al-Baqarah: 208)
(From the notes of Hazrat Qadi Sayyid Sulaiman Sahib Mansoorpuri rahimahullah)

Hadith Commentary:
1.
When the Ka‘bah was made the qiblah for the Muslims, a turmoil arose in Madinah Tayyibah.
The People of the Book, hypocrites, and polytheists began to make various statements and started spreading different kinds of doubts.
To end such an atmosphere and to firmly establish in the hearts of the Muslims that the Ka‘bah had now become their qiblah forever, it was necessary that this matter be impressed upon the minds of the Muslims in various ways.
This is why Allah Ta‘ala first addressed His Messenger, sallallahu alayhi wa sallam, saying:
“In travel and at home, wherever you may be, turn your face towards the Ka‘bah in prayer.”
Since this command was also for all Muslims, He addressed the Islamic community, saying:
“Wherever you may be, turn your faces towards Masjid al-Haram in prayer.”
Then, for further emphasis, Allah Ta‘ala said:
“The change of qiblah from Bayt al-Maqdis to the Ka‘bah is from Allah.”
After this, almost all the tongues of the enemies of Islam were silenced, except for a few wrongdoers who had to keep saying something or other.
And Allah knows best.

2.
Comprehensive Commentary on the Change of Qiblah:
In connection with the ahadith regarding the change of qiblah, we are quoting a comprehensive commentary by Qadi Muhammad Sulayman Salman Mansurpuri, rahimahullah, which he wrote in his renowned book “Rahmat al-‘Alamin” regarding the change of qiblah.
The noble habit of the Prophet, sallallahu alayhi wa sallam, was that in matters where there was no divine command, he would conform to the People of the Book.
Prayer (salah) had been made obligatory at the very beginning of prophethood, but no command regarding the qiblah had been revealed, so during the thirteen years of residence in Makkah, the Prophet, sallallahu alayhi wa sallam, kept Bayt al-Maqdis as the qiblah.
Even after reaching Madinah, this practice continued, but in the second year after the Hijrah, or after seventeen months, Allah Ta‘ala revealed a new command regarding this.
This command was in accordance with the heartfelt desire of the Prophet, sallallahu alayhi wa sallam, because he wished that the qiblah for the Muslims should be that mosque whose founder was Ibrahim, alayhis salam.
Because it is a cubical-shaped building, it is called the “Ka‘bah,” and because it was built solely for the worship of Allah, it is called “Bayt Allah,” and due to its greatness and sanctity, it is called “Masjid al-Haram.”
The command that Allah Ta‘ala revealed regarding it is as follows:
(a)
Allah Ta‘ala has an equal relation to all directions; Allah alone is the Owner of the East and the West—wherever you turn, there is the Face of Allah. ( al-Baqarah 2:115) (b)
For worship, the appointment of a particular direction has been common among all classes of people (every adherent of a religion has certainly appointed a direction towards which he turns). ( al-Baqarah 2:148) (c)
Turning towards a particular direction has nothing to do with the essence of worship. (All goodness is not in turning your faces towards the East or the West.) ( al-Baqarah 2:177) (d)
A major purpose of appointing the qiblah is that it should be a distinguishing sign for the followers of the Messenger, so that it may become clear who is the true obedient follower of the Messenger of Allah, sallallahu alayhi wa sallam, and who is the one who turns back on his heels. ( al-Baqarah 2:143)
This is why, as long as the Messenger of Allah, sallallahu alayhi wa sallam, remained in Makkah, Bayt al-Maqdis was the qiblah for the Muslims, because the polytheists of Makkah did not acknowledge the greatness of Bayt al-Maqdis, and the Ka‘bah was their own great sanctuary.
Therefore, the clear sign of abandoning polytheism and accepting Islam in Makkah was that the one who became Muslim would pray facing Bayt al-Maqdis.
When the Messenger of Allah, sallallahu alayhi wa sallam, came to Madinah Tayyibah, there were more Jews and Christians there, who did not acknowledge the greatness of Masjid al-Haram, and Bayt al-Maqdis was already accepted by them as “Bayt El” or “the Temple.” Therefore, in Madinah Tayyibah, the sign of accepting Islam and abandoning ancestral religion was established as praying facing Masjid al-Haram.
According to the divine command, this mosque was made the qiblah for the Muslims forever.
The reason for appointing this mosque as the qiblah has itself been stated by Allah Ta‘ala:
“The first House established for mankind is that which is in Makkah, blessed and a guidance for the worlds.” ( al-Baqarah 2:127)
This means that Masjid al-Haram is the very first building in the world that was constructed purely for the worship of Allah.
Since it has chronological precedence and historical greatness, it is appropriate that it be made the qiblah.
Its founder is Ibrahim, alayhis salam:
“And Isma‘il, alayhis salam, was raising the foundations of the Ka‘bah.” ( Al ‘Imran 3:96)
And Ibrahim, alayhis salam, is the forefather of the Jews, Christians, and Muslims, so appointing the mosque of this noble ancestor of these great nations as the qiblah was, in a way, a reminder of their common lineage and physical unity, and a call to unite for spiritual unity.
“O you who believe! Enter into Islam completely.” ( al-Baqarah 2:208.
Taken from Rahmat al-‘Alamin 1/199)

Hadith Commentary:
In the narration of Ibn Abi Hatim, it is mentioned that the women came to the place of the men, and the men, turning around, went to the place of the women.
Hafiz Ibn Hajar rahimahullah states that the situation was such that the imam, who was at the front of the mosque, turned around and came to the rear of the mosque, because whoever in Madinah faces the Ka'bah, Bayt al-Maqdis will be behind him. And if the imam had remained in his place and simply turned around, then where would there have been space for the rows behind him? And when the imam turned, the followers also turned with him, and the women as well, until they came behind the men.
This was done out of necessity.
Just as, when the need arises, it is permissible to move about in the mosque during prayer in order to kill a snake.

Hadith Commentary:
1.
Imam Bukhari rahimahullah is particularly broad-minded in considering ignorance and forgetfulness as valid excuses. Accordingly, he has established a separate chapter at this point to explain that if, due to error or forgetfulness, a person prays facing a direction other than the qiblah, his prayer will still be valid. This is established by the hadith of Ibn Umar radi Allahu anhu, because even after the command to face the Ka'bah had been revealed, the people of Quba, due to their ignorance, performed prayer facing the abrogated qiblah, and because of their unawareness, they were considered as those who had forgotten. Therefore, they were not ordered to repeat the prayer. Similarly, this hadith also indicates the first part of the chapter heading, as it contains the command to pray facing the House of Allah (Baytullah).
(Fath al-Bari: 1/657)
Hazrat Thawilah bint Aslam radi Allahu anha describes the situation during the change of qiblah in prayer: the women moved to the place of the men, and the men to the place of the women, and we performed two rak‘ahs facing the Ka‘bah. Hafiz Ibn Hajar rahimahullah has explained in more detail that the imam moved from the front part of the mosque to the rear, because there was not enough space at the original spot for the change of direction; after that, the men and then the women stood one behind the other. From this, it is also understood that a legally responsible person (mukallaf) is only obliged to follow the abrogating command once he becomes aware of it; before that, he is not bound by it.
(Fath al-Bari: 1/656)
3.
The people of Quba performed part of their prayer facing Bayt al-Maqdis, and their action was correct and valid according to their conviction, so they were not ordered to repeat that part. The same applies in ijtihad: a person, after reflection, determines a direction as the qiblah and prays facing it. Just as the people of Quba, according to their conviction, performed part of their prayer facing Bayt al-Maqdis, and regarding this, there was never any question asked to the Messenger of Allah sallallahu alayhi wa sallam, nor did he order them to repeat it.

494. Commentary:

➊ The apparent words indicate that the people were performing the congregational prayer when this news reached them. It seems that a similar incident occurred in the Mosque of Banu Harithah during the ‘Asr prayer. However, since the Mosque of Quba’ has its own virtue and significance, it was not named “the Mosque of the Two Qiblahs” (Masjid al-Qiblatayn), so that its importance as Masjid Quba’ would not be diminished. In contrast, the most distinguishing feature of Masjid al-Qiblatayn is precisely its having two qiblahs.

➋ By gathering all the narrations, it becomes clear that the command for the change of qiblah was revealed at the time of the Zuhr (noon) prayer. The Prophet (sallallahu alayhi wa sallam) performed the first prayer facing the Ka‘bah, which was Zuhr. Those who prayed with him conveyed this news to other mosques. The people of Madinah received this information during the ‘Asr (afternoon) prayer, and they changed their direction while still in prayer. In Masjid Quba’, those returning from the city brought the news at the time of the Fajr (dawn) prayer.

➌ The Imam’s reasoning is as follows: After the command for the change of qiblah, the people of Quba’ performed three prayers facing the former qiblah, but since they learned of the change only after completing those prayers, there was no need to repeat them. Therefore, even now, if after performing the prayer it is discovered that it was performed facing the wrong direction, there is no need to repeat it, provided that an effort was made to determine the qiblah before the prayer.

Takhrij al-Hadith: [وأخرجه البخاري 403، ومسلم 526، من حديث مالك به]
Jurisprudential Points:
➊ If the narrator is trustworthy and truthful, then a solitary report (khabar wahid) is authoritative and it is obligatory to have faith in it.
➋ Abrogation (naskh) has occurred in the legal rulings of the Shari‘ah. Whenever Allah, the Exalted, willed, He abrogated some of His rulings. «وهو عليٰ كل شيء قدير»
➌ Previously, prayer was performed facing Bayt al-Maqdis (the First Qiblah), but later the command was given to pray facing the Bayt Allah (Makkah). Now, this is the Qiblah until the Day of Resurrection.
➍ If a mistake is made regarding the direction of the Qiblah, and someone informs afterwards, then one should build upon the previous prayer.
➎ The noble Companions (radi Allahu anhum) were always ready to act upon the Book and the Sunnah.
➏ Hafiz Ibn ‘Abd al-Barr (rahimahullah) has written that the person who came and said this was (Sayyiduna) ‘Abbad ibn Bishr (radi Allahu anhu). [التمهيد 17/46]
➐ The Qur’an was revealed to the Messenger of Allah (sallallahu alayhi wa sallam) over the twenty-three years of Prophethood in portions at different times, but the entire Qur’an was sent down at once to the Bayt Ma‘mur in the lowest heaven during «ليلة القدر».
➑ If, during prayer, due to some excuse, the state changes, then the prayer should be continued according to that new state.
➒ If the intention is correct, then one is rewarded for an error in ijtihad (independent reasoning). In such a case, there is no need to repeat the prayer.
➓ When there is a legal excuse, even much movement in prayer is permissible.