Early in his career as a prophet, Muhammad had instructed his followers to turn toward Jerusalem when they pray. This was a custom of the Jews in the area a tradition that goes back at least as far as the book of Daniel (Daniel 6:10 mentions that Daniel turned toward Jerusalem when he bowed in prayer). Later, when it was clear that the Jews were not going to acknowledge Muhammad as a prophet, he instructed his followers -- as related here -- to face Mecca, not Jerusalem, when they prayed. That is the background of the beginning of this section.
It is explained that those who criticize the change in the Qiblah (prayer-direction) are fools. The first Qiblah (toward Jerusalem) was just a test from Allah. But now the proper Qiblah is toward the Grand Mosque (or, Masjid-Al-Haram) at Mecca.
Furthermore (the text continues), the Jews know that this is the proper thing to do. They refuse to acknowledge the signs that prove Muhammads claims, and similarly they will refuse to use the proper Qiblah. The Jews know that they should admit that Muhammad is right. This command is from Allah. He sent this command about the Qiblah as surely as He sent Muhammad.
The subject briefly changes to other tests: some Muslims have been killed. Some are sure to face hardship. But under stress, one should say, Truly, we belong to Allah, and truly, to Him we shall return. This is something like the attitude of Job (in Job 1:21 and 2:10). It is an Islamic custom to say this phrase when under pressure.
Then v. 158 addresses the pilgrimage-custom of "going between them." The "them" refers to two hills, As-Safa and Al-Marwa. This was something that had been done as a pagan rite. But Muhammad explains that these two mountains are symbols of Allah, so its okay. (This rite is explained elsewhere as a re-enactment of the wandering of Hagar.)
Then the subject returns to the signs that Allah has given. Those who conceal the truth are triple-cursed, hellbound, and so on. What signs are being appealed to? Verse 164 lists some of them -- mostly things in creation: the heavens, the earth, the cycle of night and day, rain, animals, winds, and clouds. (Another sign is the ships which sail through the sea with that which is useful to mankind -- a phrase reminiscent of Psalm 107:23-24. There happen to be several parallels between the "signs" mentioned in v. 164 and the things described in Psalm 107 -- which, there, are described as reasons to praise the Creator.)
These things may legitimately be used in a case for a Creator, like an Intelligent Design proposal. But Muhammad seems to have used them to support claims which they do not really support in any way: none of these things prove, or even begin to prove, that the proper prayer-direction is toward Mecca, nor do they give the slightest support to the idea that Allah approves of the custom of going between As-Safa and Al-Marwa.
In v. 168 the subject shifts to what is fit to be eaten. The text explains that it is unlawful to eat carrion, and blood, and the flesh of swine, and whatever has been slaughtered as a non-Islamic sacrifice. But this may be ignored in the case of necessity. This is similar, in some respects, to the command which was given to Gentile Christians in Acts 15:29 they were to abstain from things offered to idols, from blood, from things strangled, and from fornication. This should overrule any other traditions (such as the Judaic kosher-laws, which are much more strict).
Yours in Christ,
Waterrock
It is explained that those who criticize the change in the Qiblah (prayer-direction) are fools. The first Qiblah (toward Jerusalem) was just a test from Allah. But now the proper Qiblah is toward the Grand Mosque (or, Masjid-Al-Haram) at Mecca.
Furthermore (the text continues), the Jews know that this is the proper thing to do. They refuse to acknowledge the signs that prove Muhammads claims, and similarly they will refuse to use the proper Qiblah. The Jews know that they should admit that Muhammad is right. This command is from Allah. He sent this command about the Qiblah as surely as He sent Muhammad.
The subject briefly changes to other tests: some Muslims have been killed. Some are sure to face hardship. But under stress, one should say, Truly, we belong to Allah, and truly, to Him we shall return. This is something like the attitude of Job (in Job 1:21 and 2:10). It is an Islamic custom to say this phrase when under pressure.
Then v. 158 addresses the pilgrimage-custom of "going between them." The "them" refers to two hills, As-Safa and Al-Marwa. This was something that had been done as a pagan rite. But Muhammad explains that these two mountains are symbols of Allah, so its okay. (This rite is explained elsewhere as a re-enactment of the wandering of Hagar.)
Then the subject returns to the signs that Allah has given. Those who conceal the truth are triple-cursed, hellbound, and so on. What signs are being appealed to? Verse 164 lists some of them -- mostly things in creation: the heavens, the earth, the cycle of night and day, rain, animals, winds, and clouds. (Another sign is the ships which sail through the sea with that which is useful to mankind -- a phrase reminiscent of Psalm 107:23-24. There happen to be several parallels between the "signs" mentioned in v. 164 and the things described in Psalm 107 -- which, there, are described as reasons to praise the Creator.)
These things may legitimately be used in a case for a Creator, like an Intelligent Design proposal. But Muhammad seems to have used them to support claims which they do not really support in any way: none of these things prove, or even begin to prove, that the proper prayer-direction is toward Mecca, nor do they give the slightest support to the idea that Allah approves of the custom of going between As-Safa and Al-Marwa.
In v. 168 the subject shifts to what is fit to be eaten. The text explains that it is unlawful to eat carrion, and blood, and the flesh of swine, and whatever has been slaughtered as a non-Islamic sacrifice. But this may be ignored in the case of necessity. This is similar, in some respects, to the command which was given to Gentile Christians in Acts 15:29 they were to abstain from things offered to idols, from blood, from things strangled, and from fornication. This should overrule any other traditions (such as the Judaic kosher-laws, which are much more strict).
Yours in Christ,
Waterrock
