What is the difference between the east (مشرق) in singular, dual, an plural forms?

Sources

• ✓ 2:115 · Al-Baqara

  2:115 · Muhammad Marmaduke Pickthall

  وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌۭ

  Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's Countenance. Lo! Allah is All-Embracing, All-Knowing.

• ✓ Tafsir Ibn Kathir on 2:115

  Sunni

  Tafsir Ibn Kathir · 2:115

  This verse serves as a solace and reassurance for the Prophet Muhammad ﷺ and his companions who were expelled from Mecca and separated from their mosque and place of prayer. Initially, the Prophet ﷺ prayed in Mecca facing Jerusalem, and the Ka‘bah was in front of him. When he migrated to Medina, he continued facing Jerusalem for sixteen or seventeen months, until Allah later directed the qiblah toward the Ka‘bah. Thus, Allah says: “To Allah belongs the east and the west; wherever you turn, there is the face of Allah.” This teaches that Allah’s presence is all-encompassing and not confined to any specific direction. Abu ‘Ubaid al-Qasim ibn Sallam narrated from the book al-Nasikh wa al-Mansukh that Ibn ‘Abbas said the first thing abrogated in the Qur’an, from what was conveyed to them—and Allah knows best—was the direction of the qiblah. The verse announcing: “To Allah belongs the east and the west...” was revealed while the Prophet ﷺ faced Jerusalem, but later Allah changed the qiblah to the Ka‘bah, stating: “So face your prayer toward al-Masjid al-Haram.” Ali ibn Abi Talhah related from Ibn ‘Abbas that the first thing abrogated was indeed the qiblah. When the Prophet ﷺ migrated to Medina—home to Jews—the command was to pray facing Jerusalem. The Jews rejoiced over this, and the Prophet ﷺ continued this practice for about fifteen months. Loving the qiblah of Abraham, he would invoke and gaze toward the heavens until Allah revealed the command to turn the qiblah toward the Ka‘bah instead. This caused suspicion among the Jews, who questioned why they were turned away from their qiblah. Then Allah revealed: “Say, ‘To Allah belongs the east and the west...’” affirming that Allah’s authority extends over all directions. Ikrimah reported from Ibn ‘Abbas that the phrase “wherever you turn, there is the face of Allah” means Allah’s qiblah is wherever one faces, east or west. Mujahid said the same, interpreting that wherever you are, you have a qiblah to face—the Ka‘bah. Ibn Abi Hatim narrated from Ibn ‘Abbas and others like Abu al-‘Aliyah, al-Hasan, ‘Ata’ al-Khurasani, Ikrimah, Qatadah, al-Suddi, and Zayd ibn Aslam, affirming a similar understanding regarding the abrogation of the original qiblah direction. Ibn Jarir reported that others believed this verse was revealed before the command to face the Ka‘bah was established. Its aim was to inform the Prophet ﷺ and his companions that they may pray facing any direction in the east or west, as every direction is under the domain of Allah. Allah’s knowledge and presence are not restricted to any place, as also indicated by the verse: “He is with them wherever they are.” This general permissibility was later abrogated by the specific command to turn toward al-Masjid al-Haram. This supports the understanding that Allah's knowledge fully encompasses all things, while His essence transcends spatial limitation. Others hold that this verse was revealed as permission from Allah for the Prophet ﷺ to offer voluntary prayers facing any direction while traveling, whether east or west, including during journeys and times of fear or battle. Narrated by Ibn Umar that he prayed wherever his mount turned; similarly, the Prophet ﷺ did the same, and this verse was explained in that sense: “Wherever you turn, there is the face of Allah.” This narration has been transmitted through multiple chains and is found in Sahih Muslim, Jami‘ at-Tirmidhi, an-Nasa’i, Ibn Abi Hatim, and Ibn Marduwayh from Abdul Malik ibn Abi Sulayman. In Sahih al-Bukhari, Nafi‘ narrated that Ibn Umar explained the prayer of fear (salat al-khawf) and how in cases of extreme danger, men may pray standing on their feet or mounted on horses, facing or not facing the qiblah. Nafi‘ said Ibn Umar only described this practice in relation to the Prophet ﷺ. The Shafi‘i school does not distinguish between long-distance travel and shorter journeys regarding voluntary prayers on mounts, permitting such prayers while seated on the riding animal. This view is favored by Abu Hanifa in opposition to Malik and others. Abu Yusuf, Abu Sa‘id al-Istakhri, and others also supported voluntary prayer while riding, including for walking travelers. Ibn Jarir added that some said the verse was revealed for a group unaware of the qiblah direction and praying confusedly facing many directions. Allah said: “To Allah belongs the east and the west; wherever you turn, there is the face of Allah” to inform them that their prayer was valid. Narrations from Jabir describe an incident where the Prophet ﷺ sent forth a detachment that was enveloped in darkness and could not locate the qiblah. They prayed while guessing, drawing lines to mark their places, but later realized they had not faced the proper qiblah. Reporting back to the Prophet ﷺ, no order was made to repeat the prayer, and Allah revealed this verse. These chains include some weak narrations, but others strengthen them. Scholars differ regarding whether one must repeat prayer upon realizing they prayed wrongly. Allah knows best. Others report this verse was revealed related to the Negus (Najashi), as told by Qatada. The Prophet ﷺ commanded them to pray over a deceased person who was not Muslim, which caused surprise. Then Allah revealed verses affirming believers among the People of the Book. Some said the Prophet did not face the qiblah in this case, so this verse was revealed. This interpretation is rare and uncertain. It is said the Prophet ﷺ prayed facing Jerusalem before the order to face the Ka‘bah, as narrated by al-Qurtubi from Qatada. When the Prophet prayed over a deceased king, he took the qiblah as the basis. Al-Qurtubi presents three opinions on this matter: that the Prophet saw the deceased when he prayed, so the earth folded for him; that no one else was present to lead prayer, so Ibn al-‘Arabi preferred this view; and that the prayer was for reconciling with other kings. Allah knows best. Al-Hafiz Abu Bakr ibn Marduwayh relates in his tafsir from the narration of Abu Ma‘shar that during a journey with the Prophet ﷺ one night, a man built a makeshift mosque using stones where they prayed, but at daylight they found they had prayed facing the wrong direction. They questioned the Prophet ﷺ, who remained silent until Allah revealed: “To Allah belongs the east and the west; wherever you turn, there is the face of Allah.” Similar narrations come through other chains of transmission. At-Tirmidhi said this hadith is good, though its chain is not strong, involving the weak narrator Ash‘ath as-Samman. Scholars critique the chain’s reliability, but the general indication is that facing any direction in voluntary prayer is permissible when the precise qiblah is unknown. Other narrations report the Prophet ﷺ said: “Between the east and the west is a qiblah” referring to people of Medina, the Levant, and Iraq. Ibn Umar said if you place the west to your right and the east to your left, then between them is the qiblah when it is faced. This meaning is also conveyed by many companions, including ‘Umar, ‘Ali, and Ibn ‘Abbas. Ibn Marduwayh narrated from scholars that the Prophet ﷺ said: “Between the east and the west is a qiblah.” This transmission is recorded by Daruqutni and Baihaqi with different isnads. Ibn Jarir suggests the phrase “wherever you turn your face” also means in your supplications to Allah, wherever you face, Allah’s face, your prayer is acknowledged, as Ibn Jurayj narrated from Mujahid concerning the verse in Sura Ghafir about calling upon Allah. Finally, the verse concludes with affirmations of Allah’s vastness and knowledge, saying that He encompasses all His creation sufficiently with generosity and is fully aware of their deeds, nothing escapes His knowledge. This entire explanation reveals the flexibility and depth related to the issue of prayer direction during the early days of Islam, the abrogation of the original qiblah, the extension of Allah’s omnipresence, and the circumstances allowing prayer in different directions without invalidation.