With the arrival of the month of Sha’ban, we remember the historic event of the Change of the Qibla from Al-Masjid Al-Aqsa in Jerusalem to the Sacred House (Kaaba) in Mecca. This event revealed the divergent stances of various groups (Muslims, Hypocrites, Jews, and Polytheists).
However, one of the most profound Lessons from the Change of Qibla is the demonstration of the immense honor and status of the Chosen One (peace be upon him) in the sight of his Lord. Allah Almighty responded to the unspoken desire of His beloved Prophet without him even uttering it.
Allah says:
“We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram…” (Surah Al-Baqarah: 144)
The Story of the Change of Qibla
After the Hijra (migration) to Medina, the Prophet (peace be upon him) and the Muslims prayed towards Jerusalem for sixteen or seventeen months.
Al-Bara’ bin ‘Azib narrated: “Allah’s Messenger (peace be upon him) prayed facing Bayt al-Maqdis for sixteen or seventeen months but he loved that his direction be towards the Kaaba. So Allah revealed: ‘We have certainly seen the turning of your face toward the heaven…’ Thus he faced towards the Kaaba. The fools among the people (i.e., the Jews) said: ‘What has turned them away from their qiblah which they used to face?’… A man prayed with the Prophet (facing the Kaaba) and then went out… passing by a group of Ansar praying Asr towards Bayt al-Maqdis. He said: ‘I testify that I prayed with Allah’s Messenger, and he faced towards the Kaaba.’ So the people turned around until they faced the Kaaba.” [1]
Why Did the Prophet Wish to Change the Qibla?
The Prophet (peace be upon him) would look towards the sky, hoping for the command to face the Kaaba for several reasons:
- It was the Qibla of his forefather, Abraham (Ibrahim), peace be upon him.
- It would be a strong incentive for the Arabs to believe, as they took pride in the Kaaba.
- It served to distinguish the Muslims from the Jews.
Allah responded to the inner desire of His Beloved (peace be upon him), granting his wish as a form of “Jabr al-Khawatir” (comforting/healing his heart).
The Worship of “Jabr al-Khawatir” (Healing Hearts) in Islam
A vital lesson extracted from the Change of Qibla is the concept of Jabr al-Khawatir—comforting others and mending their broken spirits. Just as Allah comforted His Prophet, we are encouraged to be comforters to one another. It is said: “Whoever walks among people healing hearts, Allah will save him in the depths of danger.”
Allah Comforted His Prophets in Many Situations:
- Noah (Nuh), peace be upon him: Allah comforted Noah when the waves separated him from his son, sparing him the sight of his son drowning out of respect for his fatherly feelings. (Quran 11:43)
- Mother of Moses (Musa), peace be upon her: Allah comforted her by returning her infant son to her: “So We restored him to his mother that she might be content and not grieve…”(Quran 28:13)
- Moses (Musa), peace be upon him: When Moses asked to see Allah and was denied, Allah comforted him by reminding him of his chosen status: “O Moses, I have chosen you over the people with My messages and My words…”(Quran 7:144)
Instances of Allah Comforting Prophet Muhammad (PBUH)
Divine comfort was not limited to the Qibla; it encompassed many moments in the Seerah:
- During the Hijra: When leaving Mecca, the Prophet looked back with sadness. Allah comforted him by revealing: “Indeed, He who has imposed upon you the Qur’an will surely return you to a place of return.”(Quran 28:85). This promise was fulfilled eight years later with the Conquest of Mecca.
- Regarding his Ummah: Allah comforted him by promising: “And your Lord is going to give you, and you will be satisfied.”(Quran 93:5). When the Prophet wept for his Ummah, Allah sent Gabriel to say: “O Muhammad, We shall please you regarding your Ummah and We shall not cause you grief.” [3]
- The Gentle Reproach: Even when Allah reproached him regarding the blind man (Ibn Umm Maktum), it was a guidance out of love. (Surah Abasa)
Healing Hearts in Daily Dealings (Kinship & Society)
Allah honored the ties of kinship (Rahim) when they sought refuge in Him from being severed.
The Prophet (peace be upon him) said: “Allah created the creation… then the Rahim stood up and said: ‘This is the place of one seeking refuge with You from being severed.’ Allah said: ‘Yes. Are you not satisfied that I should keep ties with him who keeps ties with you and sever ties with him who severs ties with you?’ It said: ‘Yes, O Lord!’ He said: ‘That is for you.'” [4]
Understanding this Connection:
- Ibn Abi Jamrah explains that Allah’s “keeping ties” is a metaphor for His immense kindness and closeness to the servant.
- Al-Qurtubi notes that whether this dialogue is literal or metaphorical, it emphasizes the sanctity of kinship—whoever maintains it is under Allah’s protection.
The Prophet (PBUH) as the Role Model in Healing Hearts
The Prophet (peace be upon him) embodied this noble character trait:
- With Khadija (RA): She described his character perfectly: “By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-stricken ones.” [6]
- With Children (Abu Umair): He comforted a young boy whose pet bird had died, joking gently with him: “O Abu Umair! What did the Nughayr (little bird) do?” [7]
- With Jabir bin Abdullah: When Jabir was heartbroken over his father’s martyrdom and debt, the Prophet comforted him with the news of how Allah spoke directly to his father in Paradise. [8]
- With the Poor: He comforted the poor emigrants who felt they couldn’t compete with the rich in charity, teaching them that “Every Tasbih is charity.” [10]
- With Ibn Masoud: When people laughed at Ibn Masoud’s thin legs, the Prophet defended him, saying: “By Him in Whose Hand is my soul, they are heavier in the Balance than Mount Uhud.” [11]
Conclusion: Islam urges us to practice Jabr al-Khawatir. It is a refined etiquette and a pure characteristic that elevates a person’s status in the sight of their Lord.
By Sayyid Ahmed Ahmed Sahloul
